Commentary for Doctrine and Covenants: Sections 111 - 114

Section 111

Background Information 

Faced with financial pressures (see Background Information for Section 112), JS, along with Hyrum Smith, SR, and OC traveled to Salem, Massachusetts to see if he could located treasure that a lady, who was a member of the church, had reportedly buried and intended to give to the church.  JS learned about this hidden treasure from Brother Jonathan Burgess, a member of the church in Massachusetts.  JS and his companions traveled first to New York City, where they spent several days with the church’s creditors, and then they continued on to Salem, Massachusetts, arriving there on August 4. They were joined in Salem by Brigham Young and Lyman E. Johnson who were doing missionary work in the area. They rented a house in Salem and began looking for the widow’s house. 

Brother Burgess met with them briefly and told them all he remembered about the house and its location.  It seems that it had been some years since Brother Burgess had actually met with this woman, and considerable building had occurred since then, so that locating the house was going to be difficult.  The group was in Salem for weeks looking for the treasure.  They divided their time between preaching, sight seeing, and looking for the widow’s house.  They never found the house or the treasure.

While in Salem, in the house they had rented, Joseph received, in the presence of Brigham Young and Lyman E. Johnson, a revelation—section 111.  A copy of section 111 in the handwriting of Willard Richards was included in the Manuscript History of the Church sometime before January 4, 1844.  The revelation was first published in the Deseret News (December 25, 1852, 9) and was first included in the Doctrine and Covenants in 1876.

What's notable about this revelation is that despite the "misbegotten venture" the Lord permitted JS to travel to Salem, due to JS' agency.  As Richard Bushman points out, the beginning words (of section 111) do not provide encouragement to JS in his venture to find the missing treasure, and instead the Lord appears to be nudging JS and his companions to engage in missionary work and not concern themselves with the reportedly buried treasure. (Rough Stone Rolling, 328-329)  The lesson for us is three-fold: First, that a prophet does not always act or speak on behalf of the Lord.  Second, the Lord permits his prophet to make his choices and be his agent.  This doesn't make the stature of a prophet any less important, but it does illustrate that all are human and fallible, and to blindly rely on any man is foolish.  Third, despite our own choices, the Lord can work through our present understanding to work something greater.  JS and his companions intended to find buried treasure.  Instead, the Lord used them to convert others. 

Present application: Likewise, we should take time to ponder about what our present understanding of a situation is and ask the Lord if he desires us to expand our awareness to achieve greater things.  Upon JS asking the Lord about his situation, the Lord revealed that he had a higher purpose from JS and his companions' journey to Salem.  And just like JS, we might learn that the Lord intends to use our present situation for greater things -- that he is "ordering all things for [our] good." 

Section 

1 I, the Lord your God, am not displeased with your coming this journey, notwithstanding your follies. 2 I have much treasure [referring to the genealogical research discussed in verse 9 and the new converts, referred to at the end of this verse] in this city [Salem] for you, for the benefit of Zion, and many people in this city, whom I will gather out in due time for the benefit of Zion, through your instrumentality. 3 Therefore, it is expedient that you should form acquaintance with men in this city, as you shall be led, and as it shall be given you. 4 And it shall come to pass in due time that I will give this city [Salem] into your hands, that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours.

• Verse 4: Give This City Into Your Hands
• Salem was never given into the hands of JS?  Was the Lord wrong?  Is this false revelation?  How do we explain the lack of this prophecies fulfillment?  One explanation is quite simple: the Lord reveals the outcome if we keep the conditions that bring about that outcome.  Clearly, the condition that needed to be met was the establishment of Zion.  If Zion were established, then Salem would be given into JS' hands.  

5 Concern not yourselves about your debts, for I will give you power to pay them. 6 Concern not yourselves about Zion, for I will deal mercifully with her. 7 Tarry in this place, and in the regions round about; 8 And the place where it is my will that you should tarry, for the main, shall be signalized unto you by the peace and power of my Spirit, that shall flow unto you. 9 This place you may obtain by hire. And inquire diligently concerning the more ancient inhabitants and founders of this city; 10 For there are more treasures than one for you in this city. 11 Therefore, be ye as wise as serpents and yet without sin; and I will order all things for your good, as fast as ye are able to receive them. Amen.

Section 112

Background Information 

Section 112 was received in a time of turmoil for the church.  This revelation was given July 23, 1837, through the prophet Joseph to Elder Thomas B. Marsh, then President of the Quorum of Twelve Apostles.  At the time section 112 was received, there were considerable problems within the Church in Kirtland, and members of the Quorum of the Twelve were involved.  JS summarized this period of time by saying, “It seemed as though all the powers of earth and hell were combining their influence in an especial manner to overthrow the Church . . . many became disaffected toward me as though I were the sole cause of those very evils . . . which were actually brought upon us by the brethren not giving heed to my counsel” (HC, 2:487-89).

The spiritual highlight of the Kirtland period was undoubtedly the dedication of the Kirtland Temple.  Unfortunately, the manifestation of the Lord in the temple was followed almost immediately with the manifestation of Satan's hard work among the saints.  

One commentator explained:

The year following the dedication of the Kirtland Temple saw a spirit of pride, selfishness, disaffection, and apostasy sweep through the quorums of the Church. In the summer of 1837, members of the Quorum of the Twelve, witnesses to the Book of Mormon, and other priesthood leaders met in the upper room of the Kirtland Temple. Throughout the preceding year many of these same individuals had witnessed, in that building, some of the most remarkable spiritual manifestations ever experienced in the history of the restoration movement.  Now they were meeting to oppose the leadership of JS.  At this assembly, some persons who had once been faithful supporters of the Prophet recommended that he be replaced as president of the Church by David Whitmer.  Others vehemently opposed this motion, including Brigham Young, and the brethren in attendance barely avoided coming to blows. According to Brigham Young, at this time “the knees of many of the strongest men in the Church faltered (Watson, Manuscript History of Brigham Young, 17).

The cause of this "faltering" stemmed from the failed effort of the Kirtland Bank, formally known as the Kirtland Safety Society.  

After the dedication of the temple, the saints turned their focus on improving their economic conditions.  After the temple was dedicated, many of the saints concentrated on enlarging their homes, erecting new dwellings and shops, and beautifying their community.  A master plan for the improvement of Kirtland was drafted by JS in 1836, which divided Kirtland into into rectangular plots and square blocks, with streets bisecting each other at right angles.  Church leaders and other members also began acquiring more property.  At the same time pride was manifest among the saints, a spirit of selfishness emerged.  As the saints were anticipating the commencement of an era of prosperity, some developed an inordinate desire to become suddenly and vastly wealthy, which set them up for a downfall. 

But as the the members were increasing the property holding, inflation increased sharply, causing priced to increase 800%.  Due to the rise in inflation, the Church and members needed to borrow money.  On November 2, 1836, leaders of the Church in Kirtland drafted an article of incorporation providing for the organization of a banking institution to be called the Kirtland Safety Society Bank.  Orson Hyde then traveled to Columbus with a petition directed to the Ohio legislature, requesting approval for the incorporation of a banking institution.  However, the legislature did not approve of incorporation.  Disappointed, the saints created a private joint-stock company and called it the Kirtland Safety Society Anti-Banking Company, since they could not designate it as a bank. 

However, despite the optimism, the Safety Society soon went bankrupt causing many to lose their money.  The majority who lost money were members of the church.  During this period of economic distress and increasing opposition against the Church, many converts apostatized. Eliza R. Snow observed that even many of the saints who had received marvelous spiritual blessings during the period of the temple dedication left the Church.  Snow attempted to explain the sequence of events that led to this tragic apostasy.  She commented that following the temple dedication, the saints found that “prosperity was dawning upon them.”  As economic conditions improved, some became “haughty in their spirits” and were lifted up in pride.  As individuals “drank in the love and spirit of the world,” she added, “the Spirit of the Lord withdrew,” and “they were filled with pride and hatred toward those who maintained their integrity” (Biography and Family Record of Lorenzo Snow,  20).

Circulating in the background of this general pride was also gross abominations.  Indeed, the saints has become like the Nephites of old.  George A. Smith observed that after the “spirit of adultery or covetousness” had seized control “of their hearts . . . the Spirit of the Lord left them” (George A. Smith, JD, 7:115).  A few members in Kirtland entered into the practice of plural marriage without the authorization of church leaders, justifying their actions by asserting that JS had taken a plural wife.  It is true that the Prophet had received revelation relative to eternal and plural marriage in the early 1830s and may have been practicing plural marriage before 1835.  It was also asserted that JS' practicing of plural marriage provided members with an excuse to justify their transgressions, and caused others to leave the Church because they did not understand the eternal principles involved in this marital law and found the idea of polygamy abhorrent.

In mid-1837 (around the time section 112 was received) many members living in Kirtland, including some who had been called to serve in the highest positions of responsibility, rejected the leadership of JS, declaring that he was no longer a true prophet.  While JS was lying in bed with a debilitating illness during the month of June, apostates circulated a rumor that he was suffering because of his transgressions in leading the Church into a desperate financial situation.  When Heber C. Kimball began his mission that same month to England, he said that John F. Boynton, one of the Twelve, called him a fool for leaving home at the call of a “fallen prophet.”

In is also mid-1837 that Thomas B. Marsh arrives in Kirtland.  In the late spring of 1837, Brother Marsh, who was then President of the Twelve, received reports about an increasing opposition to the Prophet that was developing among some of the apostles.  He thus decided it was necessary for the Quorum of the Twelve to meet together in Kirtland, and July 24 was set as the date for that meeting.  Moreover, because the Twelve were in disarray, Marsh was eager to reunite the Twelve or unless the planned missions to England would be a failure.  Yet, at the same time, Marsh complained when he learned that JS has sent Heber Kimball and Orson Hyde to England without consulting him. 

Section 112 addresses Marsh, giving him direction in his role the quorum's president. 

Note: much of the information for the background information was taken from the Saints, Vol. 1 (chapters 22 -25)

Section 

1 Verily thus saith the Lord unto you my servant Thomas: I have heard thy prayers; and thine alms have come up as a memorial before me , in behalf of those, thy brethren, who were chosen to bear testimony of my name and to send it abroad among all nations, kindreds, tongues, and people, and ordained through the instrumentality of my servants [Alms refer to sacrifices to the need.  Marsh's prayers is regarded as alms on behalf of his brethren]. 2 Verily I say unto you, there have been some few things in thine heart and with thee with which I, the Lord, was not well pleased. 3 Nevertheless, inasmuch as thou hast abased thyself thou shalt be exalted; therefore, all thy sins are forgiven thee [Humility causes the Lord to forgive us].

4 Let thy heart be of good cheer before my face; and thou shalt bear record of my name, not only unto the Gentiles, but also unto the Jews; and thou shalt send forth my word unto the ends of the earth. 5 Contend [In this passage, however, it means “to strive,” “to dispute earnestly,” or “to defend and preserve,” and it is part of Elder Marsh’s apostolic calling (Webster’s 1828 American Dictionary, s.v. “contend”)] thou, therefore, morning by morning; and day after day let thy warning voice go forth; and when the night cometh let not the inhabitants of the earth slumber, because of thy speech. 6 Let thy habitation be known in Zion, and remove not thy house; for I, the Lord, have a great work for thee to do, in publishing my name among the children of men.

7 Therefore, gird up thy loins for the work. Let thy feet be shod also, for thou art chosen [Marsh has passed from being called to now being chosen], and thy path lieth among the mountains, and among many nations [Although Marsh desires to preach the gospel in England, the Lord assures him that, in due time, he will go out and serve the nations]. 8 And by thy word [Marsh's word] many high ones shall be brought low, and by thy word many low ones shall be exalted. 9 Thy voice shall be a rebuke unto the transgressor; and at thy rebuke let the tongue of the slanderer cease its perverseness. 

10 Be thou humble; and the Lord thy God shall lead thee by the hand, and give thee answer to thy prayers. 11 I know thy heart, and have heard thy prayers concerning thy brethren. Be not partial towards them in love above many others, but let thy love be for them as for thyself; and let thy love abound unto all men, and unto all who love my name [In other words, Marsh is instructed to not limit his love to only the apostles, but to share it with all]. 12 And pray for thy brethren of the Twelve. Admonish them sharply for my name’s sake, and let them be admonished for all their sins, and be ye faithful before me unto my name. 13 And after their [The Twelve's] temptations, and much tribulation, behold, I, the Lord, will feel after them, and if they harden not their hearts, and stiffen not their necks against me, they shall be converted, and I will heal them.

• Verse 10: Be Thou Humble
• Although this instruction is directed to Marsh, it's also applicable to us.  For some, they pray to God only to find that their prayers are not answered.  Verse 10 sheds insight as to one of the reasons -- they are not humble enough.  
• But what is humility?  One theologian defined humility as the disappearance of the self in the vision and understanding that God is all.  Under this definition, we can see why God answers the prayers of the humble.  It is because the humble, who have given their self to God, will do what God directs them to do.  When the natural man prays to God, God's answer will often -- if not always -- conflict with the natural man.  The natural man will pray to God to be reinforced in his desires and to use God as a sound-board to justify his actions.  In this condition, God will not respond because God's answer will be the opposite of what the natural man wants to hear.  Or, alternatively, God does respond, but the natural man will disregard the answer because it doesn't fall within his expectation.  
• Humility is a great blessing and being humbled often seems like a curse, instead of a blessing.  When God humbles us, it involves the removing of the things that we think are of worth or value.  Often the humbling will cause us to feel less in the eyes of the world.  We may even feel less and of no worth.  Not doubt it is hard to see our worldly aspirations go unrealized or unfulfilled.  But the removal of these things makes room for more of God.  And the humbling this brings causes us rely and cleave unto God in greater degrees.  Like a child who leans upon his parent for guidance, humility causes us to lean upon God for guidance because we realize that we can't do anything without him.  
• A person who is in this state -- where he recognizes that he is nothing without God -- is one who can learn because he will heed God's communication to him.  The humble man will not shun answers that go against his desire or expectation, because he will recognize and trust that God knows better than he does.  Moreover, if the answer comes as a chastisement or correction, the humble man will not harden his heart against the correction, but will gladly receive it, because he knows that the correction is making him better.  The humble man will engage in constant and fervent prayer to know the Lord's will and will council with the Lord in all his doings, "leaning not to his own understanding." (see Proverbs 3: 5 -6). 
• And because this is the disposition of the humble man, God, who desires to exalt all humanity and bring them into his presence, will shed from light and truth, direction and guidance, as fast and frequent as the humble man desires.  And hence, will "lead him by the hand", giving answers to his prayers.  
• Until the spirit of the heart is renewed, until it is emptied of all earthly desires, and stands in habitual hunger and thirst after God, which is the true spirit of prayer; until then, all our prayer will be, more or less, only too much like lesson given by scholars, and we shall mostly say them only because we dare not neglect them….Do this: go to the church as the publican went to the temple; stand inwardly in the spirit of your mind in that form which he outwardly expressed, when he cast down his eyes, and could on say”God be merciful to me, a sinner.” Stand unchangeably, at least in you desire, in this form or state of heart. It will sanctify every petition that comes out of you mouth.” -- Excerpt from the Spirit of Prayer by William Law, Part II, p. 121 (emphasis added)
• Verse 13: After Their Temptations 
• The meaning of the Lord's statement seems to be addressed to the Twelve who were succumbing to temptation (namely that JS was a fallen prophet and that they were justified in their condemnation of him) which caused tribulation.  A tribulation is a distress in life.  No doubt that some of the Twelve who claimed JS was a fallen prophet brought distress and confusion into their life, as they became proud in their eyes and contentious.  Records of this time show that as the dissensions in the Church grew, the emotions grew from displeasure and frustration to hatred and vengeance.  In fact, by the end of June dissenters (which included some members of the Twelve) began to disrupt Sunday meetings and threaten those the lives of those who defended JS.  
• One reading of the Lord's statements is that the Twelve who have succumbed to temptation and are being distressed have a chance to return to the Lord by humbling the hearts.  If they refrain from hardening their hearts, the Lord will "convert" them and heal them.  Another reading is that the Lord is speaking to the Twelve who have not apostatized and reminding them not to hardening their hearts during this distress, as many of their former friends have turned against them. 

14 Now, I say unto you, and what I say unto you, I say unto all the Twelve: Arise and gird up your loins, take up your cross, follow me, and feed my sheep. 15 Exalt not yourselves; rebel not against my servant Joseph; for verily I say unto you, I am with him, and my hand shall be over him; and the keys which I have given unto him, and also to youward, shall not be taken from him till I come [Lord confirms that JS, contrary to what others assert, is not a fallen prophet]. 

16 Verily I say unto you, my servant Thomas, thou art the man whom I have chosen to hold the keys of my kingdom, as pertaining to the Twelve, abroad among all nations— 17 That thou mayest be my servant to unlock the door of the kingdom in all places where my servant Joseph, and my servant Sidney, and my servant Hyrum, cannot come; 18 For on them have I laid the burden of all the churches for a little season [Hyrum is grouped with Sidney and Jospeh because he replaced Frederick Williams as Second Counselor, due to Williams apostasy.  Thus verses 17 - 18 are referring to the First Presidency]

19 Wherefore, whithersoever they [The First Presidency] shall send you, go ye, and I will be with you; and in whatsoever place ye shall proclaim my name an effectual door shall be opened unto you, that they may receive my word. 20 Whosoever receiveth my word receiveth me, and whosoever receiveth me, receiveth those, the First Presidency, whom I have sent, whom I have made counselors for my name’s sake unto you. 21 And again, I say unto you, that whosoever ye shall send in my name, by the voice of your brethren, the Twelve, duly recommended and authorized by you, shall have power to open the door of my kingdom unto any nation whithersoever ye shall send them— 22 Inasmuch as they shall humble themselves before me, and abide in my word, and hearken to the voice of my Spirit.

23 Verily, verily, I say unto you, darkness covereth the earth, and gross darkness the minds of the people, and all flesh has become corrupt before my face. 24 Behold, vengeance cometh speedily upon the inhabitants of the earth, a day of wrath, a day of burning, a day of desolation, of weeping, of mourning, and of lamentation; and as a whirlwind it shall come upon all the face of the earth, saith the Lord [The Lord's vengeance occurs due to the gross darkness]. 

25 And upon my house [see commentary below] shall it [the Lord's vengeance] begin, and from my house shall it go forth, saith the Lord; 26 First among those among you, saith the Lord, who have professed to know my name and have not known me, and have blasphemed against me in the midst of my house, saith the Lord. 27 Therefore, see to it that ye trouble not yourselves concerning the affairs of my church in this place, saith the Lord. 28 But purify your hearts before me; and then go ye into all the world, and preach my gospel unto every creature who has not received it; 29 And he that believeth and is baptized shall be saved, and he that believeth not, and is not baptized, shall be damned. 30 For unto you, the Twelve, and those, the First Presidency, who are appointed with you to be your counselors and your leaders, is the power of this priesthood given, for the last days and for the last time, in the which is the dispensation of the fulness of times, 31 Which power you hold, in connection with all those who have received a dispensation at any time from the beginning of the creation; 32 For verily I say unto you, the keys of the dispensation, which ye have received, have come down from the fathers, and last of all, being sent down from heaven unto you.

• Verse 25 - 27: Upon My House Shall It Begin 
• To whom much is given, much is required.  Those who have the greater light are held to a greater standard.  Here, the Lord is explicit that the saints will experience the Lord's vengeance first.  The saints in the past were guilty of treating things of the Lord lightly.  But this statement doesn't just apply to the saints of the past, but to us today.  In fact, the language of these verses indicates that the Lord is directing his warning to us. 
• First, the Lord's vengeance has not come.  Thus, it is a future event.  His warning about vengeance will befall upon those who profess to know his name.  Those of the LDS church are those who profess to know his name. 
• Second, church leaders understand that these verses apply to us in the moderns days.  Consider the following teachings (see The Coming of the Lord , 70-73)
• Elder Melvin J. Ballard: Therefore we stand in peril, many of us! For do you thing that the Lord who has given us greater light and greater knowledge than the world, will pass us by in our sins and our transgressions? I say to you that if we do not live better than the world, if our standard of morality is not in excess of theirs, if we do not observe the law and maintain it better than any other people, we ought to be ashamed of ourselves, and we shall stand under great condemnation before the Lord, because we know more than anybody else. The light and knowledge that the Lord has given to us places us in a very peculiar position, and if we are not careful the judgment of the Lord shall begin at the house of the Lord” (, CR, October 1922, 59).
• Neal A. Maxwell: Brothers and sisters... the Lord has clearly indicated that His purifying and sifting judgment would begin first at the house of God and then proceed outward to the world. (See 1 Pet. 4:17; D&C 112:25.) Just what this sifting will consist of is not now clear, what special pressures-combined with the ongoing and demanding rigors of "taking up the cross daily"-we know not. (See Luke 9:23.) We do know that the tempter's triad of tools, identified by Jesus as temptation, persecution, and tribulation, will be relentlessly used...And if the heat from the sun of such circumstances will scorch even a green tree, this heat will be very real. (Neal A. Maxwell, "Be of Good Cheer," Ensign, Nov. 1982, 68)
• Jospeh F. Smith (as quoted by Gerald Lund): I further testify, that unless the Latter-day Saints will live their religion, keep their covenants with God and their brethren, honor the Priesthood which they bear, and try faithfully to bring themselves into subjection to the laws of God, they will be the first to fall beneath the judgments of the Almighty, for his judgment will begin at his own house...
• Daniel H. Well, second counselor to Brigham Young (as quoted by Gerald Lund): Now, we are here in obedience to a great command, a command given by the Almighty to his Saints to gather out from Babylon, lest they be partakers of her sins and receive of her plagues. But if we are going to partake of her sins in Zion, and to nourish and cherish the wicked and ungodly, what better shall we be for gathering? Shall we escape her plagues by so doing? No, there is no promise to that effect, but if we practice the sins and iniquities of Babylon here in Zion, we may expect to receive of her plagues and to be destroyed.
• Orson Pratt (as quoted by Gerald Lund): If we will not keep the commandments of God, and if our rising generations will not give heed to the law of God and to the great light which has shone from Heaven in these latter days, but turn their hearts from the Lord their God and from the counsels of His priesthood, then we shall be visited like the wicked, then we shall have the hand of the Lord upon us in judgment; then that saying that the Lord has delivered in the Book of Doctrines and Covenants will be fulfilled upon us, "that I will visit Zion, if she does not do right, with sore afflictions, with pestilence, with sword, with famine and with the flame of devouring fire."

33 Verily I say unto you, behold how great is your calling. Cleanse your hearts and your garments, lest the blood of this generation be required at your hands. 34 Be faithful until I come, for I come quickly; and my reward is with me to recompense every man according as his work shall be. I am Alpha and Omega. Amen.

Section 113

Background Information 

As the apostasy in the church increased, so did the persecution, causing many leaders to flee to Far West, Missouri.  The Lord warned JS on January 12, 1837, to leave Kirtland immediately in order to save his life.  JS obeyed and promptly left that night and arrived with his family in Far West on March 14, 1838.  

In mid April 1838, a month after his arrival in Missouri, JS began keeping a record book for the First Presidency known as the Scriptory Book of Joseph Smith (Cannon and Cook, Far West Record, 159; Cook, Revelations, 224-25; the text of this record can be found in Jessee, Papers of Joseph Smith, 2:211-316).   Sometime between March 16 and March 29, under circumstances that are unknown, JS posed several questions concerning passages in Isaiah 11 and 52.  The answers to these questions were recorded at Far West in the Scriptory Book of JS sometime in April 1838 in the handwriting of George W. Robinson, the First Presidency clerk at that time.  Another copy, in the handwriting of Willard Richards and dating from before the death of JS, is also found in the Manuscript History of the Church.  This copy dates the revelation as March 1838 (Woodford, “Historical Development,” 2:1495-96).  Because the answers provided by JS to these questions clearly indicate that they were received by revelation, Brigham Young later directed that they be added to the 1876 edition of the Doctrine and Covenants.

Section 

1 Who is the Stem of Jesse spoken of in the 1st, 2d, 3d, 4th, and 5th verses of the 11th chapter of Isaiah 2 Verily thus saith the Lord: It is Christ. 3 What is the rod spoken of in the first verse of the 11th chapter of Isaiah, that should come of the Stem of Jesse? 4 Behold, thus saith the Lord: It is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power. 5 What is the root of Jesse spoken of in the 10th verse of the 11th chapter? 6 Behold, thus saith the Lord, it is a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days.

• Verses 1 - 5: Who Is The Stem of Jesse...
• Here, we learn that there are three important figures.  One is Christ, another is a partial descendant of Jesse (Jesse is David's father, so this figures is a descendant of Judah who comes through Jesse's line) and Jospeh, the third servant is also a descendant of Jesse and Joseph.  The relevant verse is as follows: 
• 1 And there shall come forth a rod [partial descendant of Jesse and Joseph] out of the stem of Jesse [Christ], and a Branch  shall grow out of his roots: 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 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....11 And in that day there shall be a root [full descendant of Jesse and Joseph] of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
• Who these two servants are is a mystery and likely won't be revealed until their calling is given.  However, the scriptures are not silent about their role or stature, which means we gain a sense about their mission and purpose.  In revelation 11, we learn that in the end times, the Lord will send forth two of his servants to Jerusalem to prophesy for three years only to be killed and then raised up.  Given that section 113: 3-5 indicates that both these servants are given power, it is possible that these two servants are the same depicted in Revelation 11.  Moreover, given that both Isaiah 11 and Revelation 11 refer to the end times and mentions two servants of the Lord, my belief is that these these passages are referring to the same people. 
• So who are these servants?  Revelation 11 gives us some insight when it states that the two prophets "...are the two olive trees, and the two candlesticks standing before the God of the earth."  This verse alludes to Zachariah 4:11-14 where Zerubbabel sees an image of "two olive trees" and "two candle sticks".  The Angel explains that these two figures are "two anointed ones, that stand by the Lord of the whole earth."  By making the proper connections, the two servants, who are represented as two olives and candlesticks, are the Lord's angels and/or guardians.  It's fitting that before the Lord comes, he sends his two angels to prepare the way and to seal their testimony by death.  
• As I've explained in other posts, the scriptures and the teaching of JS teach that the Lord will send at least one servant, whom I refer to as the Davidic Servant, to prepare the way for his coming.  Is it possible that one of these servants is the Davidic Servant?  If so, the servants who is a full descendant of Jesse and Jospeh would be the likely candidate, since he is the one set to be an ensign to the nations and who hold the right to the priesthood and the keys of the kingdom.  

7 Questions by Elias Higbee: What is meant by the command in Isaiah, 52d chapter, 1st verse, which saith: Put on thy strength, O Zion—and what people had Isaiah reference to? 8 He had reference to those whom God should call in the last days, who should hold the power of priesthood to bring again Zion, and the redemption of Israel; and to put on her strength is to put on the authority of the priesthood, which she, Zion, has a right to by lineage; also to return to that power which she had lost.

• Verse 7: Put On Thy Strength, O Zion
• The verse Elias Higbee is asking about goes as follows: "Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean."
• From Higbee's question, we learn that for Zion to awake and put on her strength it requires that the people of Zion hold the power of the priesthood.  Further note that statement that says Zion has a right to the priesthood "by lineage."  The only priesthood that comes by lineage is the patriarchal priesthood, thus indicating that the restoration of the patriarchal order is required for Zion to be established.  Still, it is not entirely clear what "right to by linage means."  

9 What are we to understand by Zion loosing herself from the bands of her neck; 2d verse? 10 We are to understand that the scattered remnants are exhorted to return to the Lord from whence they have fallen; which if they do, the promise of the Lord is that he will speak to them, or give them revelation. See the 6th, 7th, and 8th verses. The bands of her neck are the curses of God upon her, or the remnants of Israel in their scattered condition among the Gentiles.

Section 114 

Background Information 

The year 1838 was transitional for the Church.  First of all, the headquarters of the Church was in transition from Kirtland to Far West, Missouri. Secondly, apostasy among leading brethren changed church leadership significantly. The problem, among others, was that the Presidency of this stake of Zion was remiss in some of their duties.  A high council (including a common council of all church members in Missouri) was called to address these issues.  In essence, they were holding a church council on the entire stake presidency.  Some questioned whether the council had the proper authority.  Others, including Apostle David W. Patten, felt like the proceedings were completely legal and necessary. On April 17, 1838, a personal revelation was given to David W. Patten.  

David Patten was later killed at the Battle of Crooked River in October 1838, dying a matyr's death, just as he desired.  According to JS, Patten had confided in him sometime in the early summer of 1838, that he, Patten, had been praying and “had asked the Lord to let him die the death of a martyr.”  JS expressed sorrow at such a request, “for,” according to Wilson, the JS stated, “when a man of your faith asks the Lord for anything, he generally gets it.” David defended the rights of the saints—their lands and property—as if he really believed he could achieve such an honor [become a martyr].

On the battlefield, Patten was taken to Far West where he met his wife.  Of this reunion Heber C. Kimball recorded: 

During this removal, his sufferings were so excruciating that he frequently desired us to lay him down that he might die; but being desirous to get him out of the reach of the mob, we prevailed upon him to let us carry him among his friends.. . . Although he had medical assistance, his wound was such that there was no hope entertained of his recovery, and of this he was perfectly aware.”  To his wife, Phoebe Ann, he issued a challenge: “Whatever you do else, oh, do not deny the faith!” To the brethren who no doubt desired the faith to heal such a willing and capable leader in the cause of truth, he asked: “Brethren you have held me by your faith, but do give me up, and let me go, I beseech you.” And then to the Lord he prayed, “I feel that I have kept the faith, I have finished my course, henceforth there is laid up for me a crown, which the Lord the righteous Judge will give me.. . . Father, I ask thee in the name of Jesus Christ, that thou wouldst release my spirit and receive it unto Thyself.” According to his request, the elders “committed him to God, and he soon breathed his last, and slept in Jesus without a groan, his noble wish to die as a martyr being fulfilled” (Studies in Scripture, Volume One, The Doctrine and Covenants, 439­41). 

Elder Patten was thus the first Apostle martyred in this dispensation.  The Lord would later say of Brother Patten that “[He] is with me at this time” (D&C 124:19).

Section 

1 Verily thus saith the Lord: It is wisdom in my servant David W. Patten, that he settle up all his business as soon as he possibly can, and make a disposition of his merchandise, that he may perform a mission unto me next spring, in company with others, even twelve including himself, to testify of my name and bear glad tidings unto all the world. 2 For verily thus saith the Lord, that inasmuch as there are those among you who deny my name, others shall be planted in their stead and receive their bishopric. Amen.

• Verse 2: And Receive Their Bishopric
• The Greek word translated “bishop” in the King James Bible is episcopos, which means, literally, an overseer or a supervisor.  The word bishopric is used here in the broader sense of a manager, rather than the specific sense of an Aaronic Priesthood bishop.  Actually, the word “bishopric” is used here, essentially as a synonym for “stewardship” but more precisely indicating a stewardship as a supervisor