Commentary for Doctrine and Covenants: Sections 102 - 105

 

Section 102 

Background Information 

This section is a copy of the minutes that were recorded at priesthood meeting that discussed the organization of a "standing 'Presidents Church Council'" in Kirtland, Ohio.  By February of 1834, when this meeting was held, JS had been President of the Church for almost two years (First Presidency was organized on March 1832), and the First Presidency had been organized for the same length of time.  Since the presidency had been organized, they had received an almost overwhelming number of people who had complaints, problems, or accusations.  The Presidency had been asked to make decisions and judgments and help solve myriad disputes.  The brethren of the First Presidency simply did not have time to deal with these problems and still attend to their other responsibilities.  Some other mechanism of dealing with these problems had to be found.  The above mentioned meeting of brethren was called to find a solution. 

Before the priesthood meeting, JS received a unrecorded vision about the councils of the Church and how Peter and the other apostles presided over these councils, reviewed disputes and rendered judgments.  At the meeting he proposed for the church to adopt this administrative and judicial arraignment.  He then laid out the organization of a council. In the original manuscript of section 102, this council was referred to as the “church council,” but before this revelation was first published in 1835, the name was changed to “high council.”

Although we have high councils today in each ward, the high council created in this meeting refers to a standing high council over the entire church.  We don't have this type of organization today.  The jurisdiction of this high council was the entire Church, and it was presided over, by the President of the Church.  It was not until the Nauvoo period that the church had stake presidents who presiding over bishops and wards.

Nevertheless, when this council was created,  it was created in 1834 and was composed of the First Presidency of the Church plus twelve high priests, a total of fifteen brethren.  

The high priests were selected by the First Presidency.   The council could not act without a majority of the members being present.  When some of the high priests were absent, other worthy high priests could be appointed to temporarily sit on the council.  Whenever a vacancy occurred due to death or excommunication or other cause for removal, the First Presidency would nominate another high priest to fill the vacancy. The nominee would then be sanctioned by the general council.  In the absence of the President, one of the other councilors could preside.  JS presided over the council when he was available.

In addition to outlining the organization of high council, section 102 included instructions for other temporary, ad hoc, councils that could function outside the Kirtland area.  These also consisted of twelve high priests.  If an individual was dissatisfied with the decision of such a temporary council, then he could appeal the decision to the First Presidency.  Later, the Quorum of the Twelve Apostles was formed as a more permanent traveling high council, and no appeal was possible from this council.

The original minutes of this meeting were recorded by OC and Orson Hyde.  JS, however, spent most of the night following the council correcting their notations, which he said he did under the inspiration of God.  Two days later the corrected minutes were read to the council and accepted.  At the meeting, under the direction of JS, forty-three members (nine high priests, seventeen elders, four priests, and thirteen others), excluding the First Presidency and excluding also the twelve high priests who were called to form the council, formed a voting body or committee.  This body approved the twelve high priests as well as the First Presidency who were called to serve as members of this first high council.

Although we don't have standing high council today, I believe that we will when Zion is established.  Moreover, verse 4 suggests that the pattern laid out (which apparently came form revelation JS received) is aligns with the same pattern in heaven.  For these reasons, I find section 102 to be very significant as this organization will govern our lives.  To aid the reader for this section, I have color coded the highlights. 

Section

1 This day a general council of twenty-four high priests assembled at the house of Joseph Smith, Jun., by revelation, and proceeded to organize the high council of the church of Christ, which was to consist of twelve high priests, and one or three presidents as the case might require.  2 The high council was appointed by revelation for the purpose of settling important difficulties which might arise in the church, which could not be settled by the church or the bishop’s council to the satisfaction of the parties. 3 Joseph Smith, Jun., Sidney Rigdon and Frederick G. Williams were acknowledged presidents by the voice of the council; and Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H. Smith, Orson Hyde, Sylvester Smith, and Luke Johnson, high priests, were chosen to be a standing council for the church, by the unanimous voice of the council. 

4 The above-named councilors [those mentioned in verse 3] were then asked whether they accepted their appointments, and whether they would act in that office according to the law of heaven [Does this means that there high council arraignments in heaven? I think it does], to which they all answered that they accepted their appointments, and would fill their offices according to the grace of God bestowed upon them. 5 The number composing the council, who voted in the name and for the church in appointing the above-named councilors were forty-three, as follows: nine high priests, seventeen elders, four priests, and thirteen members. [43 people voted to appoint the councilors to the high council and not all were high priests]

Power to Act as Body and Organization 

6 Voted: that the high council cannot have power to act without seven of the above-named councilors, or their regularly appointed successors are present [There must be 7 councilors present for the body to act.  Remember: the high council consisted of 15 members. ]. 7 These seven shall have power to appoint other high priests, whom they may consider worthy and capable to act in the place of absent councilors [The seven who are present are able to appoint appoint other high priests to act in the when other councilors are absent].

8 Voted: that whenever any vacancy shall occur by the death, removal from office for transgression, or removal from the bounds of this church government, of any one of the above-named councilors, it shall be filled by the nomination of the president or presidents, and sanctioned by the voice of a general council of high priests, convened for that purpose, to act in the name of the church. 9 The president of the church [in this case JS], who is also the president of the council [JS], is appointed by revelation, and acknowledged in his administration by the voice of the church [The president of the council must be appointed by revelation and by the voice of the church]. 10 And it is according to the dignity of his office [the president, JS] that he should preside over the council of the church; and it is his [the president] privilege to be assisted by two other presidents [his counselors], appointed after the same manner that he himself was appointed [that is, the counselors are appointed by revelation and by the voice of the church]. 11 And in case of the absence of one or both of those who are appointed to assist him [i.e., when the one or both of his counselors are absent from the meeting], he [the president] has power to preside over the council without an assistant; and in case he himself is absent, the other presidents have power to preside in his stead, both or either of them [If the president is absent, then either or both of his counselors can preside over the meeting].

12 Whenever a high council of the church of Christ is regularly organized, according to the foregoing pattern [what was outlined in verses 6 -11] , it shall be the duty of the twelve councilors to cast lots by numbers, and thereby ascertain who of the twelve shall speak first, commencing with number one and so in succession to number twelve. 13 Whenever this council convenes to act upon any case, the twelve councilors shall consider whether it is a difficult one or not; if it is not, two only of the councilors shall speak upon it, according to the form above written. 14 But if it is thought to be difficult, four shall be appointed; and if more difficult, six; but in no case shall more than six be appointed to speak.

15 The accused, in all cases, has a right to one-half of the council, to prevent insult or injustice. 16 And the councilors appointed to speak before the council are to present the case, after the evidence is examined, in its true light before the council; and every man is to speak according to equity and justice [The seriousness the matter will determine how many of the high council members will speak]. 17 Those councilors who draw even numbers, that is, 2, 4, 6, 8, 10, and 12, are the individuals who are to stand up in behalf of the accused, and prevent insult and injustice. 18 In all cases the accuser and the accused shall have a privilege of speaking for themselves before the council, after the evidences are heard and the councilors who are appointed to speak on the case have finished their remarks [Before the accuser and accused could speak, the evidence must be heard and the councilors assigned to speak must have spoken].

19 After the evidences are heard, the councilors, accuser and accused have spoken, the president shall give a decision according to the understanding which he shall have of the case, and call upon the twelve councilors to sanction the same by their vote. 20 But should the remaining councilors, who have not spoken, or any one of them, after hearing the evidences and pleadings impartially, discover an error in the decision of the president, they can manifest it, and the case shall have a re-hearing. 21 And if, after a careful re-hearing, any additional light is shown upon the case, the decision shall be altered accordingly . 22 But in case no additional light is given, the first decision shall stand, the majority of the council having power to determine the same. [If the councilors who have not spoken discover an error in the decision, they move for a re-hearing of the matter.  Based on verse 22, the type of error must involve a lack of information.  That is, the council did not have all the facts or some of the facts were incorrect]

23 In case of difficulty respecting doctrine or principle, if there is not a sufficiency written to make the case clear to the minds of the council, the president may inquire and obtain the mind of the Lord by revelation [The president only inquires of the Lord if there is not information available to address the present matter.  The principle of this is that the Lord expects us to use reason and our best judgment to reach our decisions, unless we don't have adequate information to do so]. 24 The high priests, when abroad [in this case, not based in Kirtland], have power to call and organize a council after the manner of the foregoing, to settle difficulties, when the parties or either of them shall request it. [When the high priests are not in Kirtland, they can call meeting for the purpose of settling difficulties]  25 And the said council of high priests shall have power to appoint one of their own number to preside over such council for the time being [The council will appoint one if its members to preside when it is convening a meeting abroad]. 26 It shall be the duty of said council to transmit, immediately, a copy of their proceedings, with a full statement of the testimony accompanying their decision, to the high council of the seat of the First Presidency of the Church [The council that meets abroad is to keep a copy of the minutes of the meeting and send it to the First Presidency of the Church].

Appeal Procedure 

27 Should the parties or either of them be dissatisfied with the decision of said council, they may appeal to the high council of the seat of the First Presidency of the Church, and have a re-hearing, which case shall there be conducted, according to the former pattern written, as though no such decision had been made. [Parties dissatisfied with the high council decision can appeal to the First Presidency] 28 This council of high priests abroad is only to be called on the most difficult cases of church matters; and no common or ordinary case is to be sufficient to call such council. 29 The traveling or located high priests abroad have power to say whether it is necessary to call such a council or not. 30 There is a distinction between the high council or traveling high priests abroad, and the traveling high council composed of the twelve apostles, in their decisions [This statement about the 12 Apostles was inserted later by JS after the 12 Apostles were called]. 31 From the decision of the former there can be an appeal; but from the decision of the latter there cannot. 32 The latter can only be called in question by the general authorities of the church in case of transgression.

33 Resolved: that the president or presidents of the seat of the First Presidency of the Church shall have power to determine whether any such case, as may be appealed, is justly entitled to a re-hearing, after examining the appeal and the evidences and statements accompanying it.  34 The twelve councilors then proceeded to cast lots or ballot, to ascertain who should speak first, and the following was the result, namely: 1, Oliver Cowdery; 2, Joseph Coe; 3, Samuel H. Smith; 4, Luke Johnson; 5, John S. Carter; 6, Sylvester Smith; 7, John Johnson; 8, Orson Hyde; 9, Jared Carter; 10, Joseph Smith, Sen.; 11, John Smith; 12, Martin Harris.

Additional Information 

Milton V. Backman Jr's book "The Heaven Resound" provides an insight into how the high council functioned.  I've included selected passages here.  

No single offense was consistently considered by the Kirtland high council; members were tried for a variety of improprieties of behavior. One member was accused of speaking (possibly praying) so loudly during a prayer meeting that he disturbed others living in the vicinity and of not articulating so that he could be understood by those in attendance. His loud cries were considered by his accusers as disturbing rather than edifying. One man was excommunicated for abandoning his family and leaving his wife and children destitute and without sufficient food or firewood. Several persons were tried for breach of contract, two for lack of charity, and one for failing to attend meetings and to fulfill his promise to serve as a missionary. In 1836 one of the seventies was charged with “singing songs or ditties” in a store in Kirtland that were considered incompatible with the dignity of his office and calling; this same member was also accused of smoking his pipe and drinking rum, wine, and other alcoholic beverages in the Johnson tavern. Several persons were charged with publicly condemning the behavior of Joseph Smith. One person claimed that Joseph Smith was possessed of an evil spirit when he chastised a new convert, but the court ruled that the Prophet was justified in his criticisms.

Most individuals tried by the Kirtland high council were members of the priesthood, but a few women and some couples were asked to appear before this ecclesiastical body. Several women were charged with injuring the character of others by spreading malicious gossip. One brother and sister were found guilty of “unlawful matrimony.” Most religious communities in America at that time believed that dancing was improper; since the Prophet had not published a revelation relating to that subject, it seemed natural that, while he was on a trip to Missouri in 1837, the high council would consider the actions of some of the saints who had attended a ball and would rule that dancing “with the world,” in which they had been engaged, was improper.

Some who appeared before the high council court were charged with teaching incorrect doctrines. One person was accused of rejecting the revelations and commandments received by Joseph Smith; another, of preaching “heretical” doctrines, and one small group, of embracing revelations allegedly received by one of the saints who did not have the authority to receive revelation for the entire Church.

A high percent of those who were accused of transgressions and were asked to appear before the Kirtland high council complied with the request, and in nearly all instances members confessed their faults during the trial and agreed to correct their failings. Only a few members were excommunicated from the Church by this court, generally individuals who were found guilty of what were considered the most serious offenses, such as “unlawful matrimony” and apostasy. In nearly all instances the court ruled that fellowship would be withdrawn from those who had been found guilty until satisfaction had been made, and generally the accused persons, after admitting their mistakes and promising to correct them, retained their standing in the Church. The high council courts attempted to help rather than condemn individuals. The high councilors sought to correct the improper behavior patterns of the saints, to reconcile contesting members, and to establish greater harmony in the Church. Disciplining members by exposing problems and withdrawing the hand of fellowship was occasionally considered necessary as a means of helping the saints to better understand their failings and prompting changes that would enable them to strive more diligently for perfection.

The first high council of the Church was not merely a judicial body; it had administrative responsibilities as well. Acting under the direction of the presidency of the Church, the Kirtland high councilors approved men for ordination to the Melchizedek priesthood, assigned missionaries to labor in various parts of North America, and recommended that some members settle in Kirtland and that others migrate to Missouri. They agreed to encourage Emma Smith to proceed with the publication of a hymnal in compliance with a revelation that Joseph Smith had received. They recommended that Joseph Smith, Sr., be paid ten dollars a week plus expenses for his services as Patriarch to the Church, and that Frederick G. Williams be paid the same for serving as his scribe. And in October 1837, the high council appointed a committee to ask John Johnson, Jr., to desist from selling spiritous liquors to those who were in the habit of becoming intoxicated and to report to church authorities the names of any Mormons who drank alcoholic beverages in his tavern (246-48). 

Section 103

Background Information 

This section was received on February 24, 1834 and instructed the church how to restore the Missouri saints to their lands in Jackson Country.  On the same day this revelation was received, Parley P. Pratt and Lyman Wight, who had traveled from Missouri to request the help of the saints, met with the high council and asked “how and by what means Zion was to be redeemed from our enemies.”  

Of these events of Parley P. Pratt recorded: 

After making our escape into the county of Clay—being reduced to the lowest poverty—I made a living by day labor, jobbing, building, or wood cutting, till some time in the winter of 1834, when a general conference was held at my house, in which it was decided that two of the elders should be sent to Ohio, in order to counsel with President Smith and the Church at Kirtland, and take some measures for the relief or restoration of the people thus plundered and driven from their homes. The question was put to the conference: “Who would volunteer to perform so great a journey?”

The poverty of all, and the inclement season of the year made all hesitate. At length Lyman Wight and myself offered our services, which were readily accepted. I was at this time entirely destitute of proper clothing for the journey; and I had neither horse, saddle, bridle, money for provisions to take with me; or to leave with my wife, who lay sick and helpless most of the time.

Under these circumstances I knew not what to do. Nearly all had been robbed and plundered, and all were poor. As we had to start without delay, I almost trembled at the undertaking; it seemed to be all but an impossibility; but “to him that believeth all things are possible.” We were soon ready, and on the first of February we mounted our horses, and started in good cheer to ride one thousand miles through a wilderness country. We had not one cent of money in our pockets on starting.

We traveled every day, whether through storm or sunshine, mud, rain or snow; except when our public duties called us to tarry. We arrived in Kirtland early in the spring, all safe and sound; we had lacked for nothing on the road, and now had plenty of funds in hand. President Joseph Smith and the Church in Kirtland received us with a hospitality and joy unknown except among the saints; and much interest was felt there, as well as elsewhere, on the subject of persecution.

The President inquired of the Lord concerning the matter, and a further mission was appointed us [section 103] (Autobiography of Parley P. Pratt, 107-9).

According to the JS Papers, it's unclear whether section 103 was received before, during, or after the high council meeting.  However, because the revelation is addressed to the Lord's "Friends", which is term used in other revelations to refer to the high priests, it suggests that section 103 was received during the meeting.  In any case, JS and others quickly acted on the revelation’s directions.  Just two days later, he and Parley P. Pratt “started from home to obtain volenteers for Zion,” and Orson Pratt and Orson Hyde did the same.  Lyman Wight and Sidney Rigdon who were appointed in the revelation as recruiters left Kirtland on February 28.  Other recruits (Hyrum Smith, Frederick G. Williams) departed as well, but it's not clear when.  According to JS Papers, 

For the next several weeks, these eight men held meetings in which they preached, recruited volunteers, and raised funds to help restore the refugees to their homes in Jackson County.  These activities ultimately resulted in the formation of the Camp of Israel, an expedition of more than two hundred individuals that marched to Clay County, Missouri, in the summer of 1834.

Section

1 Verily I say unto you, my friends [notice the appellation the Lord addresses the high priests by], behold, I will give unto you [the high priests] a revelation and commandment, that you may know how to act in the discharge of your duties concerning the salvation and redemption of your brethren, who have been scattered on the land of Zion [the purpose of this revelation is to outline how the high priest can carry out their duty regarding Zion]; 2 Being driven and smitten by the hands of mine enemies, on whom I will pour out my wrath without measure in mine own time [Lord's justice is not always immediate]. 3 For I have suffered them [the enemies] thus far, that they might fill up the measure of their iniquities, that their cup might be full [The Lord doesn't pour our his wrath (which is his complete judgment) until their wickedness is too much]; 4 And that those who call themselves after my name [referring to the Missouri saints] might be chastened for a little season with a sore and grievous chastisement, because they [the saints] did not hearken altogether unto the precepts and commandments which I gave unto them. 

• Verse 4: Slow to Hearken 
• Before the mob's attack, the Missouri saints had more than two years since the dedication of the temple site in Independence to make progress toward the establishment of Zion.  And yet, the specific covenant made at the dedication of the land was not kept, the commandments to purify their internal thoughts and desires were not obeyed, the principles of consecration and stewardship were not universally observed, and as of November 1833 not a single step had been taken toward construction of the temple or even toward preparation of the proposed temple site.  Despite being specifically and directly commanded in August 1833 to begin construction of the Independence Temple, the Missouri saints neglected to do so out of fear of antagonizing the Jackson County mobs.  Having collectively been “slow to hearken unto the voice of the Lord” for more than two years, the saints find the Lord in no hurry to answer their prayers when they desperately needed his help.  They had taken their personal relationships with God for granted.

5 But verily I say unto you, that I have decreed a decree which my people shall realize, inasmuch as they [the Missouri saints] hearken from this very hour unto the counsel which I, the Lord their God, shall give unto them. 6 Behold they shall, for I have decreed it, begin to prevail against mine enemies from this very hour  7 And by hearkening to observe all the words which I, the Lord their God, shall speak unto them, they shall never cease to prevail until the kingdoms of the world are subdued under my feet, and the earth is given unto the saints, to possess it forever and ever. 8 But inasmuch as they keep not my commandments, and hearken not to observe all my words, the kingdoms of the world shall prevail against them [In order for the saints to prevail, they had to be obedient to God's counsel (advice, instruction, opinion) AND obey his commandments.] 9 For [Because] they [the Missouri saints] were set to be a light unto the world, and to be the saviors of men; 10 And inasmuch [the Missouri saints] as they are not the saviors of men, they are as salt that has lost its savor, and is thenceforth good for nothing but to be cast out and trodden under foot of men. 

• Verse 9: Set to Be A Light Unto the World 
• The duty of a Christian, particularly Latter-Day Saints, is to serve as a light to the world.  In serving as a light, we serve as an example of what it means to be good.  One way humans make sense of the world is through models.  Models serve as a representation of reality and they come in many forms.  A Christian who fully embodies and lives the principles of the gospel will reap its benefits and broadcast that to others by their daily conduct.  This broadcast, if you will, serves as a model of better behavior or a higher form of behavior, which, in turn, will show others a better way of living that they either ignored or weren't aware of. 
• Often the catalyst for conversion is when someone notices that they lack something that the other has.  For instance, this was the case for King Lamoni who noticed that Ammon possessed a power that he did not.  The disparity was so great that King Lamoni thought that Ammon might have been the Great Spirit.  It was noticing this disparity that caused the king to seek for something greater. 
• Being a light in the world is all the more crucial today.  The division between the wicked and righteous has increased from a mere permeable line in the sand to a growing ravine.  One way to bridge this gap is through the example we set.  If we live as Christ would (which is what it means to take upon his name) the circumstances will reveal that we possess something that the wicked don't.  It could be through the way we respond to trials or through the manifestation of the Spirit wrought through us.  But whatever it is it will serve as a stark contrast to their lives.  Some will harden their hearts and reject it (like Laman and Lemuel), but others will recognize that they were wrong and seek to learn (like Zeezrom). 
• This is the obligation of anyone who claims to follow Christ.  If we are his followers, then we are to radiate his light to the world.  While we may think this only applies 25 days during Christmas time, the call is much greater and significant.    

11 But verily I say unto you, I have decreed that your brethren [the Missouri saints] which have been scattered shall return to the lands of their inheritances, and shall build up the waste places of Zion. 12 For after much tribulation, as I have said unto you in a former commandment, cometh the blessing. 13 Behold, this is the blessing which I have promised after your tribulations, and the tribulations of your brethren—your redemption, and the redemption of your brethren, even their restoration to the land of Zion, to be established, no more to be thrown down [the blessing that the Missouri saints can claim, if they are obedient, is to establish Zion and not be driven from their lands anymore]. 14 Nevertheless, if they pollute their inheritances they shall be thrown down; for I will not spare them if they pollute their inheritances [Because God can only give Zion to a righteous people, otherwise he'd be unjust].

15 Behold, I say unto you, the redemption of Zion must needs come by power; 16 Therefore, I will raise up unto my people a man [see commentary below], who shall lead them like as Moses led the children of Israel [the man whom the Lord calls will be a Moses-type figure]. 17 For ye are the children of Israel, and of the seed of Abraham, and ye must needs be led out of bondage by power, and with a stretched-out arm. 18 And as your fathers [Israelites] were led at the first, even so shall the redemption of Zion be. 19 Therefore, let not your hearts faint, for I say not unto you as I said unto your fathers: Mine angel shall go up before you, but not my presence [see Exodus 23:23 as a comparison]. 20 But I say unto you: Mine angels shall go up before you, and also my presence, and in time ye shall possess the goodly land. [We are to take courage because unlike before, where the angel of the Lord accompanied the Israelites out of Egypt, the Lord, himself, will be our guide]

• Verse 16: Zion Must Needs Come By Power
• An interesting imagery that arises when the scriptures discuss the end times and the establishment of Zion is that of the Israelite's deliverance from bondage.  The Old Testament prophets and the Lord in D&C are particularly fond of this image.  And this is for a number of reasons.  First, there will be a future Moses-type figure who will deliver us from captivity.  Second, we are in a type of bondage (and will likely be in a physical bondage in the future).  And third, the book of Exodus accounts how the Israelites failed to establish Zion, whereas the "second "Exodus" will entail a people establishing Zion. 
• Focusing, particularly, on the Moses-type figure, the Lord is explicit that there will be a future figure whose assignment is to deliver the Lord's people from captivity.  Some interpret this as the Lord, but given that the Lord refers this man in third person shows otherwise.  Who this figure is, is not entirely clear.  I believe that it might have been JS if the saints had lived up to their responsibilities and established Zion.  But since they didn't, it appears to refer to someone else. 
• In other posts I've discussed this concept more throughly. In order to avoid sounding like a broken record, I refer to you those commentaries: 
• 1 Nephi 16 - 22
• 2 Nephi 1-5
• 2 Nephi 11-25
• D&C 1
• D&C 27 - 28
• D&C 77-80
• See also Orson Pratt's statement: 
  • Zion must be led forth out of bondage, as Israel was at the first. In order to do this God has prophesied that he will raise up a man like unto Moses, who shall lead his people therefrom. Whether that man is now in existence, or whether it is someone yet to be born; or whether it is our present leader (Brigham Young) who has led us forth into these valleys of the mountains, whether God will grant unto us the great blessing to have his life spared to lead forth his people like a Moses, we perhaps may not all know... God will surely fulfill this promise. This was given before our Prophet Joseph Smith was taken out of our midst. Many of us no doubt thought when that revelation was given that Joseph would be the man. I was in hopes it would be Joseph, for I had no idea that he was going to be slain. (Journal of Discourses, 17:362-363)
• Verse 15: Stretched-Out Arm 
• Compare to Deuteronomy 26: 8 where writer describes how the Lord delivered the Israelites from bondage: "And the Lord brought us forth out of Egypt with a mighty hand, and with an outstretched [stretched-out] arm, and with great terribleness, and with signs, and with wonders..."
• Notice that the outstretched arm is linked with the performance of miracles (with signs and wonders).  The Lord's allusion to Moses' deliverance of Israel indicates that the future man who the Lord calls will have the power to perform miracles on behalf of the Lord's people.  
• 2 And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; 3 And shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears. 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth; and he [the Davidic Servant, the future man] shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. (2 Nephi 21) 
• Verse 19: Mine Angel Shall Go Up...
• Orson Pratt taught: 
• It was, in ancient days, a great calamity to Israel, when the Lord swore in his wrath that he would not go up in their midst, but that he would send an angel before them. Why did the Lord do this? Because of the wickedness and stiffneckedness of that people... 
• In these last days, in redeeming his people from bondage he has told us in plain words, that his angel should go before us and also his presence; and as, in the deliverance of Israel in ancient times the waters were divided and plagues sent forth upon the Egyptian nation, it would not surprise me at all if there should be similar power manifested in the redemption of Zion. There may be a few individuals go to prepare the way, to purchase a little more land and get things in orders; but when that is accomplished, this people as a body will return to that land, the Lord going with them.
• In ancient times, so long as the Lord did continue with Israel, he manifested his glory over their camp by a cloud by day; and whenever the cloud arose they followed it, and wherever it rested, there they pitched their tents and remained until the cloud moved again, when they again journeyed on. Now, if Zion is to be redeemed after the same manner, you need not be surprised if the Lord God should let his glory, in the form of a cloud by day and the shining of a flaming fire by night, be over all the camp of Zion. This is what I look for; perhaps I am a little enthusiastic, but it is really what I look for and expect; and when the Lord says that his presence shall go with us, I expect he will be in the midst of this people as he was in the midst of ancient Israel until they rejected him from their midst. (JD, 17:304)

21 Verily, verily I say unto you, that my servant Joseph Smith, Jun., is the man to whom I likened the servant to whom the Lord of the vineyard spake in the parable which I have given unto you [see D&C 101: 55] 22 Therefore let my servant Joseph Smith, Jun., say unto the strength of my house, my young men and the middle aged—Gather yourselves together unto the land of Zion, upon the land which I have bought with money that has been consecrated unto me. 23 And let all the churches send up wise men with their moneys, and purchase lands even as I have commanded them. 24 And inasmuch as mine enemies come against you to drive you from my goodly land, which I have consecrated to be the land of Zion, even from your own lands after these testimonies, which ye have brought before me against them, ye shall curse them; 25 And whomsoever ye curse, I will curse, and ye shall avenge me of mine enemies. 26 And my presence shall be with you even in avenging me of mine enemies, unto the third and fourth generation of them that hate me.

27 Let no man be afraid to lay down his life for my sake; for whoso layeth down his life for my sake shall find it again. 28 And whoso is not willing to lay down his life for my sake is not my disciple. 29 It is my will that my servant Sidney Rigdon shall lift up his voice in the congregations in the eastern countries, in preparing the churches to keep the commandments which I have given unto them concerning the restoration and redemption of Zion. 30 It is my will that my servant Parley P. Pratt and my servant Lyman Wight should not return to the land of their brethren, until they have obtained companies to go up unto the land of Zion, by tens, or by twenties, or by fifties, or by an hundred, until they have obtained to the number of five hundred of the strength of my house. 31 Behold this is my will; ask and ye shall receive; but men do not always do my will. 32 Therefore, if you cannot obtain five hundred, seek diligently that peradventure you may obtain three hundred. 33 And if ye cannot obtain three hundred, seek diligently that peradventure ye may obtain one hundred.

34 But verily I say unto you, a commandment I give unto you, that ye shall not go up unto the land of Zion until you have obtained a hundred of the strength of my house, to go up with you unto the land of Zion. 35 Therefore, as I said unto you, ask and ye shall receive; pray earnestly that peradventure my servant Joseph Smith, Jun., may go with you, and preside in the midst of my people, and organize my kingdom upon the consecrated land, and establish the children of Zion upon the laws and commandments which have been and which shall be given unto you. 36 All victory and glory is brought to pass unto you through your diligence, faithfulness, and prayers of faith. 37 Let my servant Parley P. Pratt journey with my servant Joseph Smith, Jun. 38 Let my servant Lyman Wight journey with my servant Sidney Rigdon. 39 Let my servant Hyrum Smith journey with my servant Frederick G. Williams. 40 Let my servant Orson Hyde journey with my servant Orson Pratt, whithersoever my servant Joseph Smith, Jun., shall counsel them, in obtaining the fulfilment of these commandments which I have given unto you, and leave the residue in my hands. Even so. Amen.

Section 104

Background Information 

As a reminder, the United Firm was established by revelation in sections 69, 70, 78, 82, and 92).  The Firm was a economic co-op consisting of different business partnerships where partners controlled the business interest and properties of the Church, using the revenue generated to fund various programs of the Church.  After taking from the earnings of these properties sufficient monies for their needs, they gave the surplus to the bishops’ storehouses for use by the poor.

At the time this revelations was received, which occurred as the saints were preparing to march to Zion under Zion's Camp, the Church was swamped in massive debt, which was largely due to the loss of collateral at the hands of the Missouri mob.   Before the saints from Kirtland and the East could hope to go to the aid of the Missouri saints, the JS had to solve crushing financial problems in the Church As JS wrote to Orson Hyde on April 7, “Unless we can obtain [financial] help, I myself cannot go to Zion, and if I do not go, it will be impossible to get my brethren in Kirtland, any of them, to go; and if we do not go, it is in vain for our eastern brethren to think of going” (HC, 2:48).

On April 10, 1834, the members of the United Firm met in council where they agreed to dissolve the Firm.  Further, they agreed that the properties owned jointly by the Firm be divided among its members and that each receive his share as his individual stewardship for which he was accountable before the Lord (HC, 2:49).  Thirteen days later JS met in council with members of the Firm and received section 104.  At that meeting, the Lord instructed the Firms was to be reorganized into two separate United Firm -- one in Kirtland and one in Missouri.  Moreover, in an unpublished revelation received that, day members of the Firm in Kirtland were instructed to forgive each other their personal debts and their debts to the United Firm.  All of these developments, together with the Lord’s financial instructions contained in section 104, allowed the JS to meet the Church’s most challenging financial problems and, thus, to begin preparations in earnest for Zion’s Camp.

Section

1 Verily I say unto you, my friends, I give unto you counsel, and a commandment, concerning all the properties which belong to the order which I commanded to be organized and established, to be a united order, and an everlasting order for the benefit of my church, and for the salvation of men until I come—[Lord indicates that the topic of this revelation is the management of the United Firm] 2 With promise immutable and unchangeable, that inasmuch as those whom I commanded were faithful they should be blessed with a multiplicity of blessings; 3 But inasmuch as they were not faithful they were nigh unto cursing [At this time, the United Firm consisted of about a dozen members, both in Kirtland and Missouri]. 4 Therefore, inasmuch as some of my servants have not kept the commandment, but have broken the covenant through covetousness, and with feigned words [Definition: To make a show of; to pretend; to assume a false appearance; to counterfeit.], I have cursed them with a very sore and grievous curse.

5 For I, the Lord, have decreed in my heart, that inasmuch as any man belonging to the order [United Firm] shall be found a transgressor, or, in other words, shall break the covenant with which ye are bound [see D&C 78: 5-7], he shall be cursed in his life, and shall be trodden down by whom I will; 6 For I, the Lord, am not to be mocked in these things— 7 And all this [meting out the penalty against the transgressor] that the innocent among you may not be condemned with the unjust; and that the guilty among you may not escape; because I, the Lord, have promised unto you a crown of glory at my right hand. 8 Therefore, inasmuch as you are found transgressors, you cannot escape my wrath in your lives. 9 Inasmuch as ye are cut off for transgression, ye cannot escape the buffetings of Satan until the day of redemption. 10 And I now give unto you power from this very hour, that if any man among you, of the order, is found a transgressor and repenteth not of the evil, that ye shall deliver him over unto the buffetings of Satan; and he shall not have power to bring evil upon you.

• Verse 5: Shall Break the Covenant 
• Entering into the United Firm was done by covenant.  Those dozen or so men who entered into the United Firm did so by covenant.  D&C 76 is where the Lord extends this covenant.  The purpose of the United Firm was cause the members of the order to be equal in earthly things so that they could obtain heavenly things.   Although section 76 does not outline the terms of the covenants, verse 4 indicates that some of the members have not honored the covenant and risk receiving cursing.  Verse 5, moreover, explains the the curse involves being "cursed in...life" and "trodden down by whom" the Lord wills. 
  
• This a pretty severe penalty.  Why?  The answer is likely due to the nature of the order itself.  As we learn in section 76, the United Firm is based on celestial principles.  Thus it is a holy order (holy because it's distinct from worldly economic systems).  And because it's holy it must be handled with care [D&C 76: 63-60].  Failing to honor one's covenants and obligation in respect to the order is treating sacred things lightly.  But transgressing one's obligation  is contemptuous of God and thus mockery before him.  
• To transgress refers to the more severe action of knowingly violating God's command.  The Lord is clear to note that the those whom he  penalizes with a severe curse are transgressors who don't repent.  These are those who knowingly violate the covenant and don't repent.
• Other reason for the severe penalty apparently has to do with the wellbeing of the righteous members, as the Lord states that he metes out the penalty that "the innocent... may not be condemned with the unjust."  One possible meaning to this is found in verse 10 ("...ye shall deliver him over unto the buffetings of Satan; and he shall not have power to bring evil upon you.").  Verse 10 indicates that a member who transgresses the United Firm brings evil upon the other members.  This evil is likely brought about because of the (knowing) violation of such a sacred law.  It's possible that a transgressing member's action invites evil spirits which can afflict others. 
• Verse 10: Buffetings of Satan 
• This terms likely has reference to Paul's statement in 1 Corinthians 5:1 -5, where he Paul suggests that certain sinners of the Corinth church be "delivered" to Satan.  In the Doctrine and Covenants this terms is used to refer to those who have broken the United Firm and those whose marriage is sealed by the Holy Spirit of Promise and who later transgress 
• It's also important to point out that those who are turned over to the buffetings of Satan are those who have received extensive spiritual knowledge AND transgress that knowledge.  
• Elder Bruce R. McConkie explained that to be "turned over to the buffetings of Satan is to be given into [Satan's] hands; it is to be turned over to him with all the protective power of the priesthood, of righteousness, and of godliness removed, so that Lucifer is free to torment, persecute, and afflict such a person without let or hindrance. When the bars are down, the cuffs and curses of Satan, both in this world and in the world to come, bring indescribable anguish typified by burning fire and brimstone. The damned in hell so suffer" (Doctrinal New Testament Commentary, Vol 2, 335) 
• I think the majority of people fail to realize that God's influence surrounds and sustains us.  It is was God's working within the world that removed us from the dark ages and brought about the Age of Reason, which lead to exploration and the progress of man.  It is God's influence that makes the trials of life more manageable than they could be.  It is his influence which has established the United States and blessed it with prosperity that heretofore was unknown in history.  
• Conversely, it is Satan that seeks to afflict, torment, and abuse.  When turned over the the buffetings of Satan, God removes his influence.  His angels don't interfere and instead the subject is left to the caprice and desire of Satan -- until he repents. 

11 It is wisdom in me; therefore, a commandment I give unto you, that ye shall organize yourselves and appoint every man his stewardship; 12 That every man may give an account unto me of the stewardship which is appointed unto him. 13 For it is expedient that I, the Lord, should make every man accountable, as a steward over earthly blessings, which I have made and prepared for my creatures. 14 I, the Lord, stretched out the heavens, and built the earth, my very handiwork; and all things therein are mine. 15 And it is my purpose to provide for my saints, for all things are mine. 16 But it must needs be done in mine own way; and behold this is the way that I, the Lord, have decreed to provide for my saints, that the poor shall be exalted, in that the rich are made low. 17 For the earth is full, and there is enough and to spare; yea, I prepared all things, and have given unto the children of men to be agents unto themselves. 18 Therefore, if any man shall take of the abundance which I have made, and impart not his portion, according to the law of my gospel, unto the poor and the needy, he shall, with the wicked, lift up his eyes in hell, being in torment.

• Verses 11 - 18: Appoint Every Man His Stewardship 
• Under the United Firm each member was given a stewardship.  The article "The Laws of Consecration, Stewardship and Tithing" by Craig James Ostler informs much of what I have to say about this topic.  The system of stewardship meant that each member of the United Firm held title to the Church property and buildings.  The members of the United Firm were to “to have equal claims on the properties, for the benefit of managing the concerns of [their] stewardships” (D&C 82:17).  And the use of property was for “every man according to his wants and his needs, inasmuch as his wants are just..." (D&C 82: 17-19).  It is through this system that each member could develop his talents and gain more talents. (Id.). 
• The idea of the stewardship was each member was given title to some a property.  The title was a stewardship.  Being a stewardship, the person then had responsibility over the allocated property to manage it.  The surplus of the revenue generated from the person's use of the property would be given back to the storehouse (treasury, see verse  and given to other person to assist them in their endeavors or for the church to use to aid the poor. 
• 18...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. (D&C 82)
• 18 Therefore, if any man shall take of the abundance which I have made, and impart not his portion, according to the law of my gospel, unto the poor and the needy, he shall, with the wicked, lift up his eyes in hell, being in torment (D&C 103)
• If practiced by a righteous people full of charity towards one another, this system becomes one that lifts all people and removes poverty.  But for it to work, the driving motive must be charity.  The successful businessman grows and desires to make a profit not for his selfish uses, but so that he can contribute to the success of others by giving the money to the storehouse.  The business owner takes what he wants and gives the rest to the storehouse. Scaled up, we can see that when many engage in this, the storehouse is full of funds to either give to others for their own business enterprise or to relieve the poor.  In this way, the poor are lifted up and the rich are made low.  Thus the rich are made low by giving of what they've earned to the poor.  But here's the kicker: the rich man, because he has charity (which is to love one's neighbor more than themselves), is glad to do it.  He is happy to give of his earnings to see that his neighbor is benefited.  Thus under this economic system, the motivating factor for engaging in business or any enterprise is love, not money. 
• However, we can also see that in order for this system to work, every member must be selfless.  Freeloaders and idlers, who live off the sweat of others' hard work, would create a disincentive for the successful individual to continue working.  Moreover, this system can also be corrupted if the successful businessman refuses to donate his surplus to the storehouse or gives a very meager amount.  This is what happened in the early church and is what the Lord is addressing in this revelation. Some of the members were not contributing to the system in good faith.  This is particularly true in Missouri, where both the law of consecration and United Firm were exploited by the lazy and selfish. 
• This concept seems foreign to us and perhaps some of us are skeptical that such could work,  but this is because we have been raised in "Babylon" and live the lower law and operate under the system of capitalism, which operates by rewarding selfish behavior and motives.  We are fish in water and have know nothing different.  But the higher law is that which is outlined in the law of consecration and United Order.  From what I gather from D&C this will be the economic system of Zion and anyone who desires to live in Zion must abide by this higher law. 
• This practice of stewardship, however, is not confined to these celestial economic orders.  In fact, the practice is applicable today, since the Lord is owner of all the earth.  Each one of us is a steward over something.  It could range from being a house owner, parent, to owning a business.  Although we have not formally received it in the same way members of the United Order receive theirs, we do have domains that are under our responsibility and control.  Thus in our life we should have the outlook of being stewards.  We should be intentional about how we live, ensuring that our time and attention is on improving upon the stewardship we've been given.  The Lord's parable of talents encapsulates this principle.  And it's not surprising that he taught this before any system of common ownership was implemented.  If we prove to be wise stewards and improve our current stewardship, we can then ask the Lord for more.  And then with the fruits we reap, we should be eager of imparting our good fortune to others.  
• In my final post for Kingdom of Heaven is Within, I'll delve more into this concept. 
• Verse 16: The Rich Are Made Low
• Although the Lord's statements are specifically referring to the United Order,  we should also explore the principle at play.  That principle is that the rich lift up the poor by giving of what they have.  This is how the rich are made low.  Consider what the Lord told the young rich ruler.  If the ruler wanted to be a disciple of Christ, he was required to give all that he had.  The world today would be very different in the wealthy (freely) gave more of their wealth to those in need. But instead many take more than they need and thus the "world lieth in sin." 
• To consider what's at play I've found C.S. Lewis' statement on this topic to be helpful: 
• I do not believe one can settle how much we ought to give. I am afraid the only safe rule is to give more than we can spare. In other words, if our expenditure on comforts, luxuries, amusements, etc., is up to the standard common among those with the same income as our own, we are probably giving away too little. If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot because our charitable expenditure excludes them.  (Mere Christianity) 

19 And now, verily I say unto you, concerning the properties of the order—20 Let my servant Sidney Rigdon have appointed unto him the place where he now resides, and the lot of the tannery for his stewardship, for his support while he is laboring in my vineyard, even as I will, when I shall command him. 21 And let all things be done according to the counsel of the order, and united consent or voice of the order, which dwell in the land of Kirtland. 22 And this stewardship and blessing, I, the Lord, confer upon my servant Sidney Rigdon for a blessing upon him, and his seed after him; 23 And I will multiply blessings upon him, inasmuch as he will be humble before me.

24 And again, let my servant Martin Harris have appointed unto him, for his stewardship, the lot of land which my servant John Johnson obtained in exchange for his former inheritance, for him and his seed after him; 25 And inasmuch as he is faithful, I will multiply blessings upon him and his seed after him. 26 And let my servant Martin Harris devote his moneys for the proclaiming of my words, according as my servant Joseph Smith, Jun., shall direct.

27 And again, let my servant Frederick G. Williams have the place upon which he now dwells. 28 And let my servant Oliver Cowdery have the lot which is set off joining the house, which is to be for the printing office, which is lot number one, and also the lot upon which his father resides. 29 And let my servants Frederick G. Williams and Oliver Cowdery have the printing office and all things that pertain unto it. 30 And this shall be their stewardship which shall be appointed unto them. 31 And inasmuch as they are faithful, behold I will bless, and multiply blessings upon them. 32 And this is the beginning of the stewardship which I have appointed them, for them and their seed after them. 33 And, inasmuch as they are faithful, I will multiply blessings upon them and their seed after them, even a multiplicity of blessings.

34 And again, let my servant John Johnson have the house in which he lives, and the inheritance, all save the ground which has been reserved for the building of my houses, which pertains to that inheritance, and those lots which have been named for my servant Oliver Cowdery. 35 And inasmuch as he is faithful, I will multiply blessings upon him. 36 And it is my will that he should sell the lots that are laid off for the building up of the city of my saints, inasmuch as it shall be made known to him by the voice of the Spirit, and according to the counsel of the order, and by the voice of the order. 37 And this is the beginning of the stewardship which I have appointed unto him, for a blessing unto him and his seed after him. 38 And inasmuch as he is faithful, I will multiply a multiplicity of blessings upon him.

39 And again, let my servant Newel K. Whitney have appointed unto him the houses and lot where he now resides, and the lot and building on which the mercantile establishment stands, and also the lot which is on the corner south of the mercantile establishment, and also the lot on which the ashery is situated. 40 And all this I have appointed unto my servant Newel K. Whitney for his stewardship, for a blessing upon him and his seed after him, for the benefit of the mercantile establishment of my order which I have established for my stake in the land of Kirtland. 41 Yea, verily, this is the stewardship which I have appointed unto my servant N. K. Whitney, even this whole mercantile establishment, him and his agent, and his seed after him. 42 And inasmuch as he is faithful in keeping my commandments, which I have given unto him, I will multiply blessings upon him and his seed after him, even a multiplicity of blessings.

43 And again, let my servant Joseph Smith, Jun., have appointed unto him the lot which is laid off for the building of my house, which is forty rods long and twelve wide, and also the inheritance upon which his father now resides; 44 And this is the beginning of the stewardship which I have appointed unto him, for a blessing upon him, and upon his father. 45 For behold, I have reserved an inheritance for his father, for his support; therefore he shall be reckoned in the house of my servant Joseph Smith, Jun. 46 And I will multiply blessings upon the house of my servant Joseph Smith, Jun., inasmuch as he is faithful, even a multiplicity of blessings.

47 And now, a commandment I give unto you concerning Zion, that you shall no longer be bound as a united order to your brethren of Zion, only on this wise— 48 After you are organized, you shall be called the United Order of the Stake of Zion, the City of Kirtland. [Until this time, the United Firm, both in Kirtland and Missouri, had been a single entity with two branches—one in Kirtland and one in Zion (Independence).] And your brethren, after they are organized, shall be called the United Order of the City of Zion. 49 And they shall be organized in their own names, and in their own name; and they shall do their business in their own name, and in their own names; 50 And you shall do your business in your own name, and in your own names. 51 And this I have commanded to be done for your salvation, and also for their salvation, in consequence of their being driven out and that which is to come.

52 The covenants being broken through transgression, by covetousness and feigned words— 53 Therefore, you are dissolved as a united order with your brethren, that you are not bound only up to this hour unto them, only on this wise, as I said, by loan as shall be agreed by this order in council, as your circumstances will admit and the voice of the council direct [The wicked actions of the Missouri members caused the Lord to severe the United Order.  Each United Order will stand on its own]

54 And again, a commandment I give unto you concerning your stewardship which I have appointed unto you. 55 Behold, all these properties are mine, or else your faith is vain, and ye are found hypocrites, and the covenants which ye have made unto me are broken; 56 And if the properties are mine, then ye are stewards; otherwise ye are no stewards. 57 But, verily I say unto you, I have appointed unto you to be stewards over mine house, even stewards indeed. 58 And for this purpose I have commanded you to organize yourselves, even to print my words, the fulness of my scriptures, the revelations which I have given unto you, and which I shall, hereafter, from time to time give unto you— 59 For the purpose of building up my church and kingdom on the earth, and to prepare my people for the time when I shall dwell with them, which is nigh at hand.

Note: Verses 60-77: Above, I discussed the general operation of the United Order.  Verses 60-77 details how the saints are to-be established treasury is to manage the monies. The saints are to create two treasuries and appoint a treasurer over each.  The first was “the sacred treasury of the Lord” (verses 60-66).  The monies that were placed in this treasury were the profits (“avails”) from the sale of the scriptures, and they were to be used only for “sacred and holy purposes” at the discretion of the United Firm or by commandment from the Lord.  The second treasury (verses 67-78) is unnamed but might well be called the general or mundane treasury.  This other treasury was to be created from the profits of all other types of stewardships.  These monies also were to taken out only by common consent. 

 I've color-coded the key points. 

First Treasury --  For Sacred and Holy Purposes 

60 And ye shall prepare for yourselves a place for a treasury, and consecrate it unto my name. 61 And ye shall appoint one among you to keep the treasury, and he shall be ordained unto this blessing. 62 And there shall be a seal upon the treasury, and all the sacred things shall be delivered into the treasury; and no man among you shall call it his own, or any part of it, for it shall belong to you all with one accord. 63 And I give it unto you from this very hour; and now see to it, that ye go to and make use of the stewardship which I have appointed unto you, exclusive of the sacred things, for the purpose of printing these sacred things as I have said. 64 And the avails [profit] of the sacred things shall be had in the treasury, and a seal shall be upon it; and it shall not be used or taken out of the treasury by any one, neither shall the seal be loosed which shall be placed upon it, only by the voice of the order, or by commandment. 65 And thus shall ye preserve the avails of the sacred things in the treasury, for sacred and holy purposes. 66 And this shall be called the sacred treasury of the Lord; and a seal shall be kept upon it that it may be holy and consecrated unto the Lord.

Second Treasury -- For Other Purposes 

 67 And again, there shall be another treasury prepared, and a treasurer appointed to keep the treasury, and a seal shall be placed upon it; 68 And all moneys that you receive in your stewardships, by improving upon the properties which I have appointed unto you, in houses, or in lands, or in cattle, or in all things save it be the holy and sacred writings, which I have reserved unto myself for holy and sacred purposes, shall be cast into the treasury as fast as you receive moneys, by hundreds, or by fifties, or by twenties, or by tens, or by fives.  [The revenue gained by management of the stewardship was to be placed in the treasury] 69 Or in other words, if any man among you obtain five dollars let him cast them into the treasury; or if he obtain ten, or twenty, or fifty, or an hundred, let him do likewise; 70 And let not any among you say that it is his own; for it shall not be called his, nor any part of it. 71 And there shall not any part of it be used, or taken out of the treasury, only by the voice and common consent of the order.

72 And this shall be the voice and common consent of the order—that any man among you say to the treasurer: I have need of this to help me in my stewardship— 73 If it be five dollars, or if it be ten dollars, or twenty, or fifty, or a hundred, the treasurer shall give unto him the sum which he requires to help him in his stewardship— 74 Until he be found a transgressor, and it is manifest before the council of the order plainly that he is an unfaithful and an unwise steward. 75 But so long as he is in full fellowship, and is faithful and wise in his stewardship, this shall be his token unto the treasurer that the treasurer shall not withhold. [The general rule seems to be that if someone requests the money and is not a transgressor, then the treasurer should disburse the funds] 76 But in case of transgression, the treasurer shall be subject unto the council and voice of the order. 77 And in case the treasurer is found an unfaithful and an unwise steward, he shall be subject to the council and voice of the order, and shall be removed out of his place, and another shall be appointed in his stead. 

78 And again, verily I say unto you, concerning your debts—behold it is my will that you shall pay all your debts.  79 And it is my will that you shall humble yourselves before me, and obtain this blessing by your diligence and humility and the prayer of faith. 80 And inasmuch as you are diligent and humble, and exercise the prayer of faith, behold, I will soften the hearts of those to whom you are in debt, until I shall send means unto you for your deliverance. 81 Therefore write speedily to New York and write according to that which shall be dictated by my Spirit; and I will soften the hearts of those to whom you are in debt, that it shall be taken away out of their minds to bring affliction upon you. 82 And inasmuch as ye are humble and faithful and call upon my name, behold, I will give you the victory. 83 I give unto you a promise, that you shall be delivered this once out of your bondage. 84 Inasmuch as you obtain a chance to loan money by hundreds, or thousands, even until you shall loan enough to deliver yourself from bondage, it is your privilege.

85 And pledge the properties which I have put into your hands, this once, by giving your names by common consent or otherwise, as it shall seem good unto you. 86 I give unto you this privilege, this once; and behold, if you proceed to do the things which I have laid before you, according to my commandments, all these things are mine, and ye are my stewards, and the master will not suffer his house to be broken up. Even so. Amen.

Section 105 

Background Information 

This section once again deal with Zion's Camp, picking up where we left off in section 103.  From Saints, Volume 1, we learn the following: 

Joseph had high hopes for his small band, which he called the Camp of Israel. Although they were armed and willing to fight, as the ancient Israelites had been when they battled for the land of Canaan, Joseph wanted to resolve the conflict peacefully. Government officials in Missouri had told church leaders there that Governor Dunklin was willing to send the state militia to accompany the Saints back to their lost lands. He could not, however, promise to keep mobs from driving them out again. Joseph planned to request the governor’s aid once the Camp of Israel arrived in Missouri, then work with the militia to return the Saints to Jackson County. The camp would remain in Zion for a year to keep the Saints safe from their enemies

Orson Hyde and Parley P. Pratt delivered this news to JS On June 15, 1834. JS received this revelation after he arrived in Missouri, near Fishing River, on June 22, 1834, as a response to JS question about what Zion's Camp should in light of Dunklin's failed promise.  

But in addition to Governor's Dunklin's refusal to honor his agreement with the Saints, which he argued was impractical and fearing a civil war, Zion's Camp, on the return home, suffered from divisions and complaining.  As a result of the Camp's contention, JS warned them that if they didn't repent the Lord would scourge the camp.  Not soon after did the Camp cholera struck the camp, eventually sickening 68 people and killing 13.  

On July 3, after the cholera had passed, Zion's Camp finally disbanded.  The men scattered. Some returned to their families in the east, while others remained in Missouri, and some returned to the mission field.  On July 9th, after helping Bishop Partridge in administering the affairs of the church, JS and 16 other men returned to Kirtland.  The prophet arrived in Kirtland around August 1st. 

Section

1 Verily I say unto you who have assembled yourselves together that you may learn my will concerning the redemption of mine afflicted people— 2 Behold, I say unto you, were it not for the transgressions of my people, speaking concerning the church and not individuals, they might have been redeemed even now. [Because of the church's transgression (see verse 3), Zion was not redeemed, but it could have been if the church had been obedient] 3 But behold, they [the church] have not learned to be obedient to the things which I required at their hands, but are full of all manner of evil, and do not impart of their substance, as becometh saints, to the poor and afflicted among them; 4 And are not united according to the union required by the law of the celestial kingdom; 5 And Zion cannot be built up unless it is by the principles of the law of the celestial kingdom; otherwise I cannot receive her unto myself. 

• Verse 5: By the Principles of the Law of the Celestial Kingdom 
• One misconception among some LDS members is that Zion has been established.  I've heard this remark often in Sunday lessons.  But the Lord's statement in verse 5 clearly indicates that this is not the case because we, as a church, are not living the law of the celestial kingdom.  Although the church operates a storehouse, which does much good in providing assistance to the poor, its function is separate from the storehouse under the United Order.  And while we have temples, the temples have not fulfilled their true purpose of serving as the abode to the actual presence of God.  Finally, the church and its members operate within Babylon, not exclusive to it. 
• On this Orson F. Whitney remarked: 
• I am aware there are divers interpretations put upon the words which I have read to you (D&C 103:16-18). But God has spoken them; you may interpret them as you please. One thing I know, the redemption of Zion is an event yet to be. It will come by power; the power of God operating upon and through His Priesthood and His faithful people; a people who will put their trust in the God of Abraham, Isaac and Jacob, and not in the men, nor the methods of this world. (Brian H. Stuy, ed Collected Discourses, 5 vols. [Burbank, Calif., and Woodland Hills, Ut.: B.H.S. Publishing, 1987-1992], vol. 1, September 22, 1889
• Thus Zion is still an objective and we should seek for it.  And its been the objective of righteous people of old to establish a city of peace and righteousness, where heaven and earth meet and where God's physical presence resides. 
• Zion is established when a people live the law of the celestial kingdom.  However, we can begin to work towards it within our own lives by first obeying the principles that have been revealed.  A good place to start is the Sermon on the Mount.  Additionally, we can work towards Zion by creating an archetype of Zion within out homes -- a place of unity, peace, and love.  In doing this we make ourselves eligible to participate in the establishment of Zion. 
• But what, then, of the redemption of Zion? The redemption of Zion involves more than a location, more than a city or a temple. It requires the purging of one's heart and soul by the Holy Ghost of all un-Christlike motives; it means overcoming selfishness, covetousness, greediness, and idleness-problems specifically condemned by the Lord in these early revelations; it means overcoming tendencies to complain, criticize, and backbite; it means serving God with all one's heart, might, mind, and strength; it means self-mastery; it means being endowed with the power of God through keeping covenants; it means willingly sacrificing all that one has for the sake of the kingdom of God; it means taking on the divine nature; it requires becoming a holy person. Zion's redemption must await a generation of Saints equal to this standard." (William O. Nelson, "To Prepare a People," Ensign, Jan. 1979, 21)

6 And my people must needs be chastened until they learn obedience, if it must needs be, by the things which they suffer. 7 I speak not concerning those who are appointed to lead my people, who are the first elders of my church, for they are not all under this condemnation; 8 But I speak concerning my churches abroad—there are many who will say: Where is their God? Behold, he will deliver them in time of trouble, otherwise we will not go up unto Zion, and will keep our moneys.

• Verse 6: Must Need Be Chastened 
• The Lord's objective is to establish Zion.  He did this with the early patriarchs during the time of Enoch.  He achieved this with Melchizedek.  He tried this with the Israelites, but they rejected the offer.  He tried again with the Jews during his earthly ministry, but they too rejected it.  Even with the Nephites, he tried this, only to see it wither over the years.  And he tried it with the early church, but to no avail.  
• The point is: the Lord will eventually find and build up a Zion people.  And in doing so, some of its future inhabitant might need to be "chastened until they learn obedience." 

9 Therefore, in consequence of the transgressions of my people, it is expedient in me that mine elders should wait for a little season for the redemption of Zion— 10 That they [the elders] themselves may be prepared, and that my people may be taught more perfectly, and have experience, and know more perfectly concerning their duty, and the things which I require at their hands. 11 And this cannot be brought to pass until mine elders are endowed with power from on high. 12 For behold, I have prepared a great endowment and blessing to be poured out upon them, inasmuch as they are faithful and continue in humility before me. 

• Verse 10: That They...May Be Prepared 
• Seeing that the saints were not ready, the Lord held off on Zion in order that his elders may be further prepared by receiving a "great endowment."  As mentioned in previous posts, this endowment occurred in January of 1836, 5 years after the Lord's initial promise in D&C 43.  For more information see the essay by Scott Woodward
• https://www.scottwoodward.org/wp-content/uploads/2020/09/12-Pre-Class-Reading-The-Kirtland-Endowment.pdf

13 Therefore it is expedient in me that mine elders should wait for a little season, for the redemption of Zion. 14 For behold, I do not require at their hands to fight the battles of Zion; for, as I said in a former commandment, even so will I fulfil—I will fight your battles. 15 Behold, the destroyer I have sent forth to destroy and lay waste mine enemies; and not many years hence they shall not be left to pollute mine heritage, and to blaspheme my name upon the lands which I have consecrated for the gathering together of my saints.

16 Behold, I have commanded my servant Joseph Smith, Jun., to say unto the strength of my house, even my warriors, my young men, and middle-aged, to gather together for the redemption of my people, and throw down the towers of mine enemies, and scatter their watchmen; 17 But the strength of mine house have not hearkened unto my words. 18 But inasmuch as there are those who have hearkened unto my words, I have prepared a blessing and an endowment for them, if they continue faithful. 19 I have heard their prayers, and will accept their offering; and it is expedient in me that they should be brought thus far for a trial of their faith.

20 And now, verily I say unto you, a commandment I give unto you, that as many as have come up hither, that can stay in the region round about, let them stay; 21 And those that cannot stay, who have families in the east, let them tarry for a little season, inasmuch as my servant Joseph shall appoint unto them; 22 For I will counsel him concerning this matter, and all things whatsoever he shall appoint unto them shall be fulfilled.

• Verse 21: Tarry For a Little Season 
• According to correspondence between JS and the leaders in Missouri, the prophet informed them that they should be ready to move into Jackson County on September 11, 1836 “which is the appointed time for the redemption of Zion. If—verily I say unto you— if the Church with one united effort perform their duties; if they do this, the work shall be complete— if they do not this in all humility, making preparation from this time forth, like Joseph in Egypt, laying up store against the time of famine, every man having his tent, his horses, his chariots, his armory, his cattle, his family, and his whole substance in readiness against the time when it shall be said: To your tents, O Israel! Let not this be noised abroad; let every heart beat in silence, and every mouth be shut. 
• However, the redemption of Zion was contingent upon the Missouri saints obeying the Lord's commands outlined in verses 22-26.  They failed to do this and thus Zion was not redeemed. 

23 And let all my people who dwell in the regions round about be very faithful, and prayerful, and humble before me, and reveal not the things which I have revealed unto them, until it is wisdom in me that they should be revealed. 24 Talk not of judgments, neither boast of faith nor of mighty works, but carefully gather together, as much in one region as can be, consistently with the feelings of the people; 25 And behold, I will give unto you favor and grace in their eyes, that you may rest in peace and safety, while you are saying unto the people: Execute judgment and justice for us according to law, and redress us of our wrongs. 26 Now, behold, I say unto you, my friends, in this way you may find favor in the eyes of the people, until the army of Israel becomes very great. 27 And I will soften the hearts of the people, as I did the heart of Pharaoh, from time to time, until my servant Joseph Smith, Jun., and mine elders, whom I have appointed, shall have time to gather up the strength of my house, 28 And to have sent wise men, to fulfil that which I have commanded concerning the purchasing of all the lands in Jackson county that can be purchased, and in the adjoining counties round about. 

• Verse 24: Talk Not of Judgments 
• To qualify for taking back Zion, the Lord instructed the Missouri saints to essentially cool their lid.  The events in Missouri created tension between Missourians and the saints.  In light of this, the Lord, in his wisdom, knew that it would be best for the saints to make friends and not enemies with the Missourians of Clay County.  If the saints kept the heated rhetoric down, the Lord promised that they would gain favor in the eyes of the people.  
• JS, writing to the Missouri saints expressed that "It is wisdom that the church should make but little or no stir in that region, and cause as little excitement as possible and endure their afflictions patiently until the time appointed—and the Governor of Mo. fulfills his promise in settling the church over upon their own lands. . . ."
• However, the Missouri saints, as a group, failed to heed this instruction.  Max Parkin explains: 
• ...some Saints did not follow counsel and were viewed as speaking with inordinate zeal for their home in exile. Friendly Joseph Thorpe lamented over what he saw as boasts of some of the Saints. ‘[The Latter- day Saints] with all their experience in Jackson, began to tell the citizens of Clay the same old tale; that this country was theirs by gift of the Lord, and it was folly for them to improve their lands, they would not enjoy the fruits of their labor; that it would finally fall into the hands of the saints.’ After reviewing a conversation with a zealous Latter-day Saint, Thorpe unsympathetically reflected: ‘This kind of talk, with their insolence and impudent behavior, so enraged the citizens that they began to consult about the best course to take to rid themselves of a set of religious fanatics.’ Thus, lingering dissatisfaction by some old settlers of Clay County erupted into animosity against the Latter-day Saints.

29 For it is my will that these lands should be purchased; and after they are purchased that my saints should possess them according to the laws of consecration which I have given. 30 And after these lands are purchased, I will hold the armies of Israel guiltless in taking possession of their own lands, which they have previously purchased with their moneys, and of throwing down the towers of mine enemies that may be upon them, and scattering their watchmen, and avenging me of mine enemies unto the third and fourth generation of them that hate me. 31 But first let my army become very great, and let it be sanctified before me, that it may become fair as the sun, and clear as the moon, and that her banners may be terrible unto all nations; 32 That the kingdoms of this world may be constrained to acknowledge that the kingdom of Zion is in very deed the kingdom of our God and his Christ; therefore, let us become subject unto her laws. 

33 Verily I say unto you, it is expedient in me that the first elders of my church should receive their endowment from on high in my house, which I have commanded to be built unto my name in the land of Kirtland. 34 And let those commandments which I have given concerning Zion and her law be executed and fulfilled, after her redemption. 35 There has been a day of calling, but the time has come for a day of choosing; and let those be chosen that are worthy. [Men are first called and if they respond to the Lord, they are chosen] 36 And it shall be manifest unto my servant [JS], by the voice of the Spirit, those that are chosen; and they shall be sanctified; [The Spirit will reveal to JS which those men who have been chosen by the Lord] 37 And inasmuch as they follow the counsel which they receive, they shall have power after many days to accomplish all things pertaining to Zion.  38 And again I say unto you, sue for peace, not only to the people that have smitten you, but also to all people; 39 And lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth; 40 And make proposals for peace unto those who have smitten you, according to the voice of the Spirit which is in you, and all things shall work together for your good. 41 Therefore, be faithful; and behold, and lo, I am with you even unto the end. Even so. Amen.