Commentary for Doctrine and Covenants: Sections 89 - 92

Revelation, Feb. 27, 1833 [D&C 89] Source: The Joseph Smith Papers

 

Section 89

Background Information 

Most of us are familiar with the background to section 89, in which Emma Smith complained to JS about having to clean up the tobacco juice from the floor and JS inquired of the Lord, receiving section 89 as a response.  Indeed, one principle this teaches us is that the Lord waits for us to inquire before he'll reveal new information.  But zooming out to the larger context, it's worthwhile to understand what was happening in America at large when this revelation was received.  Understanding this context provides insight into how the Lord works among his people. 

At the time this revelation was given, the temperance movement was burgeoning in American culture.  And due to the concern of the psychological effects of alcohol, which lead to the efforts to moderate its use, the temperance movement quickly become associated with the Christian reform movements, leading the the formation of thousands of temperance societies throughout the United States.  In fact, many of the Christian reformers taught their own health laws, making the revelation of section 89 as less distinguishing as some suppose.  

Additionally at this time, popular publications published arguments against the use of alcohol and other items (including tea, coffee, and tobacco).  Notably, during the January and February of 1833, JS subscribed to the American Revivalist, and Rochester Observer, which were an "evangelical weekly that regularly published articles on temperance."  

What this reveals is that often our context shapes the content of our revelations.  Given that JS read  publications discussing temperance before and up to receiving section 89 suggests that these sources might have influenced his view about alcohol and other items and which the Lord worked through to produce section 89.  But rather than delegitimizing the authenticity of the revelation, these facts show us that the Lord works within the circumstances of the individual.  In fact we've seen this through our reading of Doctrine and Covenants, especially in section 77 where JS' work on translating the Bible led to further revelations that expounded upon what he was translating. 

Although I don't know for sure, I would venture to say that JS was a man who mediated deeply upon the things he read and learned.  And it was through this practice that opened him up to receive the revelations he did, as his mediation and pondering primed his mind and spirit to receive greater truth.  

In fact, we often read in the Book of Mormon of its figures receiving revelation in response to their pondering about a topic.  Nephi (Lehi's son), as he sat pondering the words of his father, was taken up in vision where he was given the interpretation and shown much more.  Alma the Younger, as he was fasting and praying on behalf of his people, was visited by angel who gave him guidance that he should return to Ammonihah and there he would met a man (Amulek) whom the Lord had prepared from him. And finally, Nephi (Helaman's son) was given the sealing power as he pondering concerning the wickedness of his people.  

I would also imagine that Mormon, who provides his warning throughout the Book of Mormon about secret combinations, did so because he was witnessing the collapse of his society due to these evil organization that had gained power of the people and institutions.  Arguably, his living in a collapsing society due to influence of these combinations likely shaped his outlook and perspective causing him to emphasize threat of this combinations on our society. 

The point of this is to illustrate that Lord works among us according to our circumstances and understanding.  It is also to illustrate that we gain receive greater insight from the Lord as we take time to ponder and mediate upon the things we are learning in our daily existence, as those things could be serving as fodder for greater insight.  I've found that when I diligently record my insights and observations throughout my day, I receive increasing amount of revelations proportional to my diligence.  On the other hand, when I become preoccupied with work and other things, the revelations tend to decrease. 

My own experience with receiving revelation gives meaning to the counsel and promise offered in Psalm 1

1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 2 But his delight is in the law of the Lord; and in his law doth he meditate day and night. 3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

The more we mediate upon the things of God, the more revelation we'll receive pertaining to those things. 

Section 

1 A Word of Wisdom, for the benefit of the council of high priests, assembled in Kirtland, and the church, and also the saints in Zion— 2 To be sent greeting; not by commandment or constraint, but by revelation and the word of wisdom, showing forth the order and will of God in the temporal salvation of all saints in the last days— 3 Given for a principle with promise, adapted to the capacity of the weak and the weakest of all saints, who are or can be called saints.

• Verse 1-2: Sent...By...Revelation
• Although the word of wisdom is a commandment in the LDS church today, it was not a commandment when originally given.  As verse 2 points out, this revelations was "not [sent] by commandment or constraint, but by revelation..." However, this fact was complicated due to the way the revelation was presented.  For instance, all the manuscripts except for one present verse 2 as part of the revelation.  However, in the 1835 edition of the Doctrine and Covenants verse 2 appears as an "italicized heading" thus permitting the possibility that verse 2 was an introductory statement, instead of being part of the revelation and thus it was not God, but JS or one his scribes who said the revelation was not a commandment. 
• In any case,  there was a divergence among early members of the church concerning how strictly section 89 was to be followed.  Some members, like Zebedee Coltrin, Joel Johnson, and John Tanner, chose to abstain fro tea, coffee, tobacco, and alcohol.  Others, such as Emma Smith, who served tea and coffee to new arrivals, felt that it was permissible to use some of the items listen under some circumstances.  And others felt that the use of these items were permissible during times of sickness and during times of unusual difficulty and hardship.  
• For instance, JS administered whiskey to George A. Smith who was suffering from cholera.  And following the Saints expulsion from Missouri in 1838-1839 the Word of Wisdom received less of an emphasis.  JS and other prisoners drank liquor and whiskey in the Liberty Jail as a token of friendship.  John Taylor also recounted that during the events leading up to JS' death at Carthage, JS and his companions, drank some wine to raise their spirits. 
• Further it appears that JS relaxed the requirements of the Word of Wisdom during the Nauvoo era.  JS's journal entries indicates that he “had tea with his breakfast.” Two months later, on May 3, 1843, JS “drank a glass of wine with Sister Richards. of her Mothe[r]’s make, in England.” A year after that, JS “drank a glass of beer at Moissers
• Nevertheless, while the Word of Wisdom passed through different iterations, and while the Nauvoo period appears to be time of relaxed application, JS did remonstrate against drunkenness.  Before sending out those who were serving electioneering missions for his presidential campaign, JS informed that: 
• we should never indulge our appetites to injure our influence, or wound the feelings of friends, or cause the spirit of the Lord to leave us. There is no excuse for any man to drink and get drunk in the church of Christ, or gratify any appetite, or lust, contrary to the principles of righteousness.” JS further instructed the men “on the principles of sobriety, and every thing pertaining to godliness at considerable length & concluded by remarking that it is best to run on a long race and be careful to keep good wind &c.”
• Even at JS death, interpretation as to the strictness varied, but was overall lax.  Brigham Young did not "choose to make obedience to the Word of Wisdom a test of fellowship in the church".  It appears that the major concern was not the imbibing of alcohol, but drunkenness.  When the saints arrived to the Salt Lake valley, the church built a brewery, and the Young "manufactured" and sold liquor for "rational purposes" (JD, 10: 206).  Orson Pratt, who himself was a strict observer, acknowledged that the violations of the Word of Wisdom were not as serious as "disobedience to more fundamental Gospel principles..." 
• However, as prohibition began to sweep the nation in the 1880s, the Church made a concerted effort to strongly encourage its members to obey the Word of Wisdom.  Joseph F. Smith, during his presidency, ramped up efforts to make the Word of Wisdom a more central part to LDS practice, stressing that "tea and coffee were to be interpreted as hot drink -- not pepper, ginger, and other such things which people were referring to in rationalizing their drinking of tea and coffee."  When Heber J. Grant become President of the Church in from 1919 to 1945, he took up the Word of Wisdom with even more fervor and under his leadership the Word of Wisdom became a binding principle -- a test of worthiness and requirement for a temple recommend. 

4 Behold, verily, thus saith the Lord unto you: In consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days, I have warned you, and forewarn you, by giving unto you this word of wisdom by revelation— 5 That inasmuch as any man drinketh wine or strong drink among you, behold it is not good, neither meet in the sight of your Father, only in assembling yourselves together to offer up your sacraments before him [According to verse 5, wine is permissible for sacrament use]. 6 And, behold, this should be wine, yea, pure wine of the grape of the vine, of your own make [To be permissible for sacrament use, it must be personally made, not bought]. 7 And, again, strong drinks are not for the belly, but for the washing of your bodies.

• Verse 4: Consequence of Evils and Designs 
• It appears that one reason the Lord gave the Word of Wisdom was to serve as a warning against the "conspiring men" in the last days.  Although the history of the Word of Wisdom is spotty and it's not entirely clear as to whether the Lord has now intended for it to be a commandment, as President Grant never received any revelation saying it was. One benefit of living the Word of Wisdom is that we avoid being taken advantage of by conspiring men. 
• If we think about the tobacco and alcohol industry, these industries have become enriched by feeding and fueling our addictions.  Although beer and liquor commercials will warn us to "drink responsible", the fact of the matter is that they have every incentive to want us to consume more of their products -- and lots of it.  Thus they market an illusion to us, making us believe that if we drink their product our life will be like that in the commercials.  Because we as saints abstain from alcohol, we're able to avoid becoming fish to this bait.  
• But when it comes to real conspiracies the tobacco companies are guilty of this.  In 1998, it was discovered that the major world tobacco companies conspired to create a program "to counter the increasing social unacceptability of smoking" by forming the International Committee on Smoking Issues and International Tobacco Information Centre." This conspiracy was known as Operation Berkshire

8 And again, tobacco is not for the body, neither for the belly, and is not good for man, but is an herb for bruises and all sick cattle, to be used with judgment and skill. 9 And again, hot drinks are not for the body or belly. 10 And again, verily I say unto you, all wholesome herbs God hath ordained for the constitution, nature, and use of man— 11 Every herb in the season thereof, and every fruit in the season thereof; all these to be used with prudence and thanksgiving. 12 Yea, flesh also of beasts and of the fowls of the air, I, the Lord, have ordained for the use of man with thanksgiving; nevertheless they [flesh of beasts] are to be used sparingly; 13 And it is pleasing unto me that they should not be used, only in times of winter, or of cold, or famine [see commentary below about the use of the comma in verse 13].

• Verse 13: Only In Times of Winter, or of Cold, or Famine 
• Today's edition of the Doctrine and Covenants contains a comma that precedes "only", suggesting that the Lord does not approve the eating of meat except in times of winter, or of cold, or famine.  This reading would call into the question of many of our eating habits, as most American diets heavily  revolve around meat consumption. 
• However, the original manuscript did not have the comma.  It originally read: “And it is pleasing unto me that they should not be used only in times of winter, or of cold, or famine.”  For almost 100 years after the world of wisdom (1833 to 1921) there was not a comma. Under this reading, the Lord approves of meat and is not restricted to being used during in times of winter, or of cold, or famine. 
• What makes things further interesting (or perplexing) is it is not clear who added the comma.  Historian Robert J. Woodford shared the following story: 
• It [the comma] was never found in any text prior to the 1921 edition of the D&C. According to T. Edgar Lyon [prominent LDS historian and educator], [Apostle] Joseph Fielding Smith, when shown this addition to the text, said: “Who put that in there?” This is a significant statement since Elder Smith served on the committee to publish that edition of the D&C. Thus, the comma may have been inserted by the printer and has been retained ever since
• Scholars differ on the comma's effect to verse 13.  Some, such as Joseph Fielding McConkie and Craig Ostler, argue that the comma "clarifies the meaning of the text."  Others take a different approach.  While conceding that "sometime the addition or deletion of the comma makes very little or no difference" the addition of the comma in verse 13 "completely changes the meaning."  And splitting the difference, some scholars conceded that the comma would change the meaning, members did not read verse 14 differently after the comma was added. 
• But who put the comma there?  Jane Birch offers strong possibilities as to who placed it there and how it occurred. Birch writes: 
• While there is no definitive evidence of who inserted the comma and for what purpose, there are only two ways the comma could have got into that verse: either it was added intentionally or by mistake. If it was added intentionally, Apostle James E. Talmage is the person most likely to have inserted this comma, and he is the person most often cited as being responsible for it. Because of his attention to detail, the editing of scriptural text was often entrusted to him. The manuscript containing the revisions for the 1920 Book of Mormon are all in his hand; of the hundreds of punctuation changes made to the 1920 Book of Mormon edition, all of them came from Talmage, and none was due to a typesetting error.  As Talmage was also on the same committee when they revised the D&C in 1921, it is likely he directed the punctuation changes in that edition as well, including inserting the comma into 89:13. Whether or not it was Apostle Talmage, if the comma was added intentionally, it was undoubtedly done by (or under the direction of) one or more of the original committee members assigned to the task, though apparently without the knowledge of Joseph Fielding Smith (if we assume Woodford’s telling of the story is correct). If we take Woodford’s story at face value, Elder Smith had not seen the comma before it was shown to him, but this is not evidence that the comma was put in by the printer or even evidence it was put in by mistake. ( A. Jane Birch, Questioning the Comma in verse 13 of the Word of Wisdom, Faculty Publications, p. 134. See also: Interpreter: A Journal of Mormon Scripture, volume 10, 2014, p. 133-149.)

14 All grain is ordained for the use of man and of beasts, to be the staff of life, not only for man but for the beasts of the field, and the fowls of heaven, and all wild animals that run or creep on the earth; 15 And these hath God made for the use of man only in times of famine and excess of hunger. 16 All grain is good for the food of man; as also the fruit of the vine; that which yieldeth fruit, whether in the ground or above the ground— 17 Nevertheless, wheat for man, and corn for the ox, and oats for the horse, and rye for the fowls and for swine, and for all beasts of the field, and barley for all useful animals, and for mild drinks, as also other grain.

• Verse 14: Staff of Life
• A staff is a support, and the staff of life is a support or aid that gives life to human beings. All wholesome grains are intended by God to be used by humans and other creatures as food.  In fact, grain (not just wheat, but other grains as well) rather than animal flesh should be understood to be the staff of life, or the primary source of human sustenance.
• Verse 15: Made For the Use of Man Only in Time of Famine and Excess of Hunger
• President Ezra Taft Benson taught that the the word "these" refers to "all wild animals that run or creep on the earth."  Observe that verse 14 makes a distinction between beast of the field (domesticated animals) and wild animals (such as deer, elk, moose, antelope, etc).  If President Benson's reading is correct, it is the later that should only be killed during times of "famine and excess of hunger." However, it's also possible that the "these" refers to both beasts of the field, fowls of heaven, and wild animals.  If so, then it would mean that we should not eat meat except in time of famine and excess of hunger. 
• Again, like much of the section 89, the meaning is not entirely clear and we must take it to the Lord to decide what he would have us do.  
• Verse 17: Wheat for Man 
• While all grains, fruits, and vegetables are given as food for man (see verses 10-11, 16-17), in frontier America wheat was the most nourishing grain readily available for human beings.  Some species are better adapted for the use of some grains than others.  This does not mean that a species cannot eat other grains, only that there are some grains more nourishing to it naturally than others.

18 And all saints who remember to keep and do these sayings, walking in obedience to the commandments [The promise applies to those who obey the Word of Wisdom and keep God's other commandments], shall receive health in their navel and marrow to their bones; 19 And shall find wisdom and great treasures of knowledge, even hidden treasures; 20 And shall run and not be weary, and shall walk and not faint. 21 And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them. Amen.

Section 90

Background Information 

This revelations addresses two topics.  The first is the reorganization of the first presidency.  The second is to reprimand some of the leaders in Missouri. 

Has we have seen through Doctrine and Covenants, the Lord has revealed new elements to the organization of the church piece by piece.  When JS first established the church, the first presidency did not exist like we have today, and instead the organization revolved around the first and second elders (JS and OC, respectively).  This temporary administrative arrangement remained until January 25, 1832, where JS was sustained and ordained to the President of the High Priesthood of the Church."  Six weeks later, Sidney Ridgon and Jesse Gause (who was later excommunicated and replaced by Frederick G. Williams) were called and ordained as counselors to JS in the Presidency of the High Priesthood. 

One year later JS received section 90 which confirms the callings of Rigdon and Williams as counselors in the Presidency and defines their duties as counselors to JS.  This new Presidency of the High Priesthood, or First Presidency, as it later came to be known, was different from the previous Presidency in that it was organized as a quorum with Joseph’s counselors “accounted as equal with [him] in holding the keys” (verses 6) while the President lived and while they were in harmony with him.  Since 1833 the term “presidency of the High Priesthood” has been used synonymously with the term “First Presidency of the Church.”

In addition to giving instructions regarding the presidency of the high priesthood, this revelation expressed displeasure with some church members in Missouri (verses 24 - 37).  In the Spring of 1832, JS interacted with Missouri leaders through a series of letters. Section 84 stressed that the Missouri church leaders needed to repent of their quarrels and disputations against JS.  Due to this tension, some of the leaders requested that JS move to Missouri, feeling that his presence would ease the tensions that existed between Kirtland and Independence.  JS refused until the Zion "repent[s] and purify herself & abide by the new covenants, and remember the commandments which have been given her, to do them as well as say them." 

The revelation featured here reiterated displeasure with specific Missouri leaders for unrepentant behavior.  It also clarified that JS would be called to preside over the church in Independence in the Lord’s “own due time.”

Section 

1 Thus saith the Lord, verily, verily I say unto you my son, thy sins are forgiven thee, according to thy petition, for thy prayers and the prayers of thy brethren have come up into my ears. 2 Therefore, thou art blessed from henceforth that bear the keys of the kingdom given unto you; which kingdom is coming forth for the last time. 3 Verily I say unto you, the keys of this kingdom [the kingdom that is coming, the kingdom of God] shall never be taken from you, while thou art in the world, neither in the world to come {compare to sections 43:3 and 64:5}]; 4 Nevertheless, through you shall the oracles be given to another, yea, even unto the church. 5 And all they who receive the oracles of God, let them beware how they hold them lest they are accounted as a light thing, and are brought under condemnation thereby, and stumble and fall when the storms descend, and the winds blow, and the rains descend, and beat upon their house.

• Verse 3: The Keys of This Kingdom...
• In Doctrine and Covenants 43:3, the Lord told JS Prophet that he would hold the keys of the kingdom if he remained faithful, but that if he fell from faithfulness, those keys would be given to another.  The Lord in section 64:5 repeats a similar promise. But notable in this verse is that the Prophet is unconditionally told that he would never lose the keys of the kingdom and that they would remain with him not only in this world but in the world to come.  
• The reason for this difference is likely that in between these periods -- that is, the periods where JS promise of holding the keys of heaven was conditional versus when it become unconditional -- JS' exaltation had been assured, as recorded in D&C 132: 49.  Although section 132 was recorded in 1843, there is evidence that the revelation was received as far back as 1831 -- two years before this revelation. 
• Verse 4:  The Oracles [Shall] Be Given to Another...Even the Church 
• As explained in the commentary for section 65, oracles refers to the revelations of God to man that reveal God's will.   In this case, the Lord's reference to oracles refers to the revelatory scriptures brought forth by JS -- namely the Book of Mormon and the Book of Commandments (which later became the Doctrine and Covenants) which was in the process of printing when this revelation was received.  
• Here, we learn that the church was to receive these oracles and were to be held accountable for how they received them and that those who treated them lightly (the Book of Mormon and Book of Commandments/Doctrine and Covenants) would be brought under condemnation, causing them to "stumble and fall." 
• The imagery of this verse undoubtably calls to mind Jesus' parable of the wise man who built his house upon the rock: 
• Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. (Matthew 7: 24 -27) 
• LDS are uniquely situated in that we have additional scripture to teach and instruct us.  And with this, more knowledge from which we can profit.  If we fail to diligently study these additional scripture, then we sent ourselves up for heartache when the "storms" of life surge against us.  The knowledge contained in these scriptures was written to give us principles for how to receive the most joy out of life and how to endure through the trials of life. 
• Those principles are the rock upon which we must build our spiritual foundation and upon which our faith is to rest.  Note that in Matthew 7: 24-27, the wise man is not just he who "hears" Christ's teaching, but "doeth" them as well.  Thus, those who apply and integrate the principles contained in the scriptures, through diligent study and prayer, will find that their faith is strong enough to withstand the vicissitudes of life, whereas those who don't will find that their faith is too weak to withstand them.  
• All of us will eventually be exposed to the consequences of our actions.  Some will be exposed to the consequences sooner than others.   As Paul explained, "every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire and the fire shall try even man's work of what sort it is."  We will only survive the "fire" by acquiring truthful principles. 
  
• Fortunately, reality reveals to us where we fall short.  We should use the time we have to study the scriptures, learn the principles, apply them, and then see whether we are able to live them.  Where we fall short, we can recalibrate and try again.  We should do this while we still have the time --  while the fire of God's judgment have not been fully released. 

6 And again, verily I say unto thy brethren, Sidney Rigdon and Frederick G. Williams, their sins are forgiven them also, and they are accounted as equal with thee in holding the keys of this last kingdom [the first and second counselor hold the keys of the kingdom in equal authority with JS, the president of the presidency of the church]; 7 As also through your administration the keys of the school of the prophets, which I have commanded to be organized; 8 That thereby they may be perfected in their ministry for the salvation of Zion, and of the nations of Israel, and of the Gentiles, as many as will believe [as explained in a prior post, the purpose of the establishing the school of prophets was to better instruct the elders so they may be more effective in their ministry]; 9 That through your administration [the administration/teaching of the first presidency] they [the elders who attend the school of the prophets] may receive the word, and through their [the school of the prophets] administration the word may go forth unto the ends of the earth, unto the Gentiles first, and then, behold, and lo, they shall turn unto the Jews. 10 And then cometh the day when the arm of the Lord shall be revealed in power in convincing the nations [nations include both the "heathen" and house of Joseph], the heathen nations, the house of Joseph, of the gospel of their salvation. 11 For it shall come to pass in that day [when the Lord's arm shall be revealed in power], that every man shall hear the fulness of the gospel in his own tongue, and in his own language, through those who are ordained unto this power, by the administration of the Comforter, shed forth upon them for the revelation of Jesus Christ.

• Verse 8: That Through Your Administration 
• The Lord in verse 8 lays out the pattern of sharing light with others.  As outlined by him, the first presidency were to teach the elders of the school of prophets and then the elders of the school of prophets would use that knowledge to teach the world.  The pattern is that those who have more light and truth share that with those possess less amount of it,  and then those share the truth they have acquired with others, and so forth. 
• This pattern, however, is not only for those who hold offices in the church, but anyone who possess light.  Those who possess light are obligated to share that light with others and those who receive that impartation of light are then obligated to share what they received with others. 
• Verse 10: Arm of the Lord Shall be Revealed in Power? 
• What is the arm of the Lord? 
• Why does it need to be revealed in power? 
• What does it mean to reveal in power? 
• Why is the connection between revealing in power and convincing the nation of the gospel of salvation? 

12 And now, verily I say unto you, I give unto you [unclear who the "you" is referring to.  Could be JS exclusively or JS and his counselors] a commandment that you continue in the ministry and presidency. 13 And when you have finished the translation of the prophets [Referring to the Old Testament prophet books for the Joseph Smith Translation], you shall from thenceforth preside over the affairs of the church and the school [JS is not to preside over the affairs of the church and the school of prophets until he has finished translating the Old Testament prophet books]; 14 And from time to time, as shall be manifested by the Comforter, receive revelations to unfold the mysteries of the kingdom [In addition to presiding over the affairs of the church, he is to occasionally receive revelation to unfold the mysteries of the kingdom]; 15 And set in order the churches, and study and learn, and become acquainted with all good books, and with languages, tongues, and people. 16 And this shall be your business and mission in all your lives, to preside in council, and set in order all the affairs of this church and kingdom.

• Verses 13 - 16: You Shall...
• The Lord instructs JS (or JS and his counselors) to do the following once he finishes the translating the book of the prophets in the Old Testament.  1) He is to preside over the "affairs of the church and the school of the prophets; 2) occasional receive revelation to "unfold" the mysteries of the kingdom; 3) set in order the church; 4) study, learn, and become acquainted with all good books and languages. 
• If the Lord is referring to JS and his counselors, then it means that the counselors were also entitled to revelation to unfold the mysteries of God to the church.  This privilege did not exclusively belong to JS. 

17 Be not ashamed, neither confounded; but be admonished in all your high-mindedness and pride, for it bringeth a snare upon your souls [the use of the plural "souls" suggests that the Lord is referring to JS and his counselors]. 18 Set in order your houses; keep slothfulness and uncleanness far from you. 

19 Now, verily I say unto you, let there be a place provided, as soon as it is possible, for the family of thy counselor and scribe, even Frederick G. Williams. 20 And let mine aged servant, Joseph Smith, Sen., continue with his family upon the place where he now lives; and let it not be sold until the mouth of the Lord shall name. 21 And let my counselor, even Sidney Rigdon, remain where he now resides until the mouth of the Lord shall name. 22 And let the bishop [referring to Newel K. Whitney] search diligently to obtain an agent, and let him be a man who has got riches in store—a man of God, and of strong faith— 23 That thereby he may be enabled to discharge every debt; that the storehouse of the Lord may not be brought into disrepute before the eyes of the people.

• Verse 19: Let a Place Be Provided
• As a reminder, Frederick G. Williams was a resident of Kirtland before joining the Church and he owned a large farm there.  One commentator explained:
• When Brother Williams accompanied Oliver Cowdery and the Lamanite missionaries to Missouri, his farm was parceled out to other Latter-day Saint families moving into the Kirtland area form New York ( which included) those of Joseph Smith Senior and Ezra Thayre.  In accordance with these instructions in the section 90, other accommodations were provided for the Williams family, and the following year Frederick G. Williams consecrated his entire farm to the Church without remuneration. The Williams farm eventually made up part of the parcel of land that provided grounds around the Kirtland Temple.
• Verses 22-23: Let The Bishop..Obtain an Agent
• As a reminder, Bishop Newel K. Whitney had previously been instructed to employ an agent to help him with the duties of administering the bishop’s storehouse in Kirtland in D&C 84:113.  Apparently, based on this revelation, he had not done so.  The instructions in verses 22-23 make it clear that the prospective agent would not simply be an employee, but would consecrate his own time and significant wealth to the building up of Zion, as was expected of other church leaders. There is no historical evidence, however, that Bishop Whitney ever did employ an agent to help him.

24 Search diligently, pray always, and be believing, and all things shall work together for your good, if ye walk uprightly and remember the covenant wherewith ye have covenanted one with another. 25 Let your families be small, especially mine aged servant Joseph Smith’s, Sen., as pertaining to those who do not belong to your families; 26 That those things that are provided for you, to bring to pass my work, be not taken from you and given to those that are not worthy— 27 And thereby you be hindered in accomplishing those things which I have commanded you.

• Verse 24: Search Diligently...
• As I'm aware of the scripture and their prophesy about the end times and its accompany trials, I'm sometimes tempted to fear and question whether I will be able to handle it.  But this verse provides comfort and peace.  Although the Lord's promises is specifically addressed to JS and his counselor, I think it is also applicable to the faith as well.  Here, the Lord promises that if we search diligently, pray always, be , walk uprightly, and remember our covenants, the "all things shall work together for [our] good." 
• Thus we must fight to good fight and remain faithful to the Lord and our trials, no matter how severe and trying, will be for our growth and advancement.  Let us diligently seek out the words of life so that we may be able to abide the day.  And if he we perish before Zion comes, but remain faithful, then we receive the blessings of being caught up unto his glory. 
• Verse 25: Let Your Families Be Small
• Families in verse 25 does not refer to biologically families, but instead refers non-family guests.  At the time this revelation was received, it was the practice of the Prophet and other Church leaders to open up their homes and share their resources with those Saints and others who came to Kirtland in need.  Joseph Smith, Sr opened his home to the Saints who were moving into Kirtland from the East, but this eventually resulted in him being overburdened with guests and become very taxing on the Smith family.  Here, the Lord counsels his leaders and the Smith family to use wisdom and to reduce the number of non-family guests to east their burden. 

28 And again, verily I say unto you, it is my will that my handmaid Vienna Jaques should receive money to bear her expenses, and go up unto the land of Zion; 29 And the residue of the money may be consecrated unto me, and she be rewarded in mine own due time. 30 Verily I say unto you, that it is meet in mine eyes that she should go up unto the land of Zion, and receive an inheritance from the hand of the bishop; 31 That she may settle down in peace inasmuch as she is faithful, and not be idle in her days from thenceforth. 32 And behold, verily I say unto you, that ye shall write this commandment, and say unto your brethren in Zion, in love greeting, that I have called you also to preside over Zion in mine own due time. 33 Therefore, let them cease wearying me concerning this matter.

• Verse 28: Vienna Jaques
• One commentator explained:
• Next to Emma Smith, Vienna is the only other woman mentioned by name in the Doctrine and Covenants.  She was a wealthy spinster woman who at age 45, sometime in 1832, joined the Church.  She lived in Boston and apparently supported herself there as a nurse. She was converted by the Book of Mormon and visited Joseph Smith in Kirtland where she was baptized.  After returning briefly to Boston, she moved to Kirtland sometime before March 1833 and was instructed to consecrate her wealth, including fourteen hundred dollars cash, to the Lord. This, she did without hesitation.
• In these verses, the Lord directs that she be sent to Zion and that her expenses of moving there be paid by the Church and that she receive an inheritance in Zion from Bishop Partridge.  She arrived in Independence in the summer of 1833 but lost her temporal inheritance when the saints were driven from Jackson County.  Nevertheless, she remained faithful and steadfast for more than fifty years thereafter, moving with the saints in all their wanderings, and finally dying in Salt Lake City in 1884, at the age of ninety-six.

34 Behold, I say unto you that your brethren in Zion begin to repent, and the angels rejoice over them. 35 Nevertheless, I am not well pleased with many things; and I am not well pleased with my servant William E. McLellin, neither with my servant Sidney Gilbert; and the bishop also, and others have many things to repent of. 36 But verily I say unto you, that I, the Lord, will contend with Zion, and plead with her strong ones, and chasten her until she overcomes and is clean before me. 37 For she shall not be removed out of her place. I, the Lord, have spoken it. Amen.

• Verse 35: William E. McLellin
• William McLellin was out of favor at this time for at least two reasons.  First, he had returned prematurely from two missions in a row, one to the East and one south of Kirtland. Second, he had organized a party of emigrants and led them to Missouri, directly violating the rules and procedures established by the Lord through the Prophet Joseph and which added to the difficulties of the saints there, due to the influx of people prematurely. 

Section 91

Background Information 

As noted in section 90, JS was commanded to containing his work of the Joseph Smith Translation by completing his revision of the "the prophets."  This revelation was received the very next day and concern whether JS should revise the apocryphal book of the Old Testament.  The word “apocrypha” is from the Greek word generally meaning “that which is hidden or secret.” This terms is used by Protestants to denote the 11 books that were included in the Greek version of the Old Testament (known as the Septuagint) and were not included in the Hebrew Old Testament. 

The apocryphal books are: The First Book of Esdras; The Second Book of Esdras; Tobit; The Book of Judith; The Additions to the Book of Esther; The Wisdom of Solomon; Ecclesiasticus, or the Wisdom of Jesus the Son of Sirach; Baruch, including the letter of Jeremiah; the Prayer of Azariah and the song of the Three Young Men; Susanna; Bel and the Dragon; the Prayer of Manasseh; the First Book of Maccabees, and the Second Book of Maccabees. Today, if one is interested, these books are available online for free or may be purchased. 

Most of us are not familiar with these books because they were eliminated from the King James Bible and all other Protestant Bibles in the early 1800s.  However this books are still present in some Catholic and Eastern Orthodox Bibles.  

It would appear that on the first day of Joseph’s resuming his translation of the Old Testament, a question arose concerning the exact definition of “the prophets.” Particularly, Joseph wondered whether or not he should “translate” the Apocrypha.  The revelation featured here affirmed “there are many things contained” in the Apocrypha “that are true.”  Nevertheless, this revelation instructed JS that he need not translate the Apocrypha along with the other, canonical books of the Bible, and he apparently never did.  A few months later, he affirmed the teachings of the section 91 in a letter to the Missouri where he told them that “respecting the Apochraphy the Lord Said to us that there were many things in it which were true and ther were many things in it which were not true and to those who desired, it should be given by the spirit to know true from the false.”

Section 

1 Verily, thus saith the Lord unto you concerning the Apocrypha—There are many things contained therein that are true, and it is mostly translated correctly; 2 There are many things contained therein that are not true, which are interpolations [Interpolate: to add something between two other things; to interject; to interpose] by the hands of men. 3 Verily, I say unto you, that it is not needful that the Apocrypha should be translated. 4 Therefore, whoso readeth it, let him understand, for the Spirit manifesteth truth; 5 And whoso is enlightened by the Spirit shall obtain benefit therefrom; 6 And whoso receiveth not by the Spirit, cannot be benefited. Therefore it is not needful that it should be translated. Amen.

• Verse 1: There Are Many Things Contained Therein That Are True
• Some of the writings in the Apocrypha are historically true or contain spiritually inspiring material.  For example, much of our knowledge of Jewish history between the Old and New Testaments comes from 1 and 2 Maccabees and the Wisdom of Solomon, while the Prayer of Manasseh is a moving example of the broken heart of a repentant sinner, though it is probably not really written by the evil king Manasseh.
• Moreover, when the Lord uses the word "true" he may not mean historically true, but rather that the books teach true spiritual principles.  Thus even though king Manasseh may not have written the book attributed to him, its portrayal of repentance may reinforce the true principles of repentance. 

Section 92

Background Information 

In this section, given March 15, 1833, the Lord directs that Frederick G. Williams be admitted into the United Firm.  When this revelation was originally received, Williams was given the code name of Shederlaomach, which was given to protect his identify.  The code names are removed from our current 1981 edition of the Doctrine and Covenants.

Section 

1 Verily, thus saith the Lord, I give unto the united order, organized agreeable to the commandment previously given, a revelation and commandment concerning my servant Frederick G. Williams, that ye shall receive him [Frederick G. Williams] into the order [United Order]. What I say unto one I say unto all. 2 And again, I say unto you my servant Frederick G. Williams, you shall be a lively member in this order; and inasmuch as you are faithful in keeping all former commandments you shall be blessed forever. Amen.