Commentary for Doctrine and Covenants: Sections 115 -- 120

 

Far West Temple site Cornerstone. Image source: Doctrine and Covenants Central, photo by Kenneth Mays

Section 115 

Background Information 

As we learned in section 112, the collapse of the Kirtland Safety Society lead to the apostasy of many members, and many of the leaders.  Eventually JS and the faithful saints could no longer live in Kirtland and it was expedient for them to flee to Missouri.  As the new year approached, Kirtland dissenters grew more bitter and aggressive, with threats of mob violence hanging over the church and false legal charges against JS, causing JS to face the risk of a costly trial and possible imprisonment.  Soon a local sheriff, armed with an arrest warrant, began searching for him. 

On January 12, 1838, the prophet inquired after the Lord concerning what he should do. The Lord responded that he and the presidency were to "move on to the west as fast as the way is made plain" (the remainder of the saints would travel to Far West in the summer).  JS and SR, along with their families, began the trek west to Missouri during the long and cold winter of 1838.  JS and his family arrived in Far West on March 14, 1838 after nearly two months on the road.  Upon arriving JS was greeted by the saints and learned about OC's apostasy.  On April 12th a bishop's council was called to review OC's standing.  Instead of attending OC sent it a letter to be read and resigned from the church. 

On April 26, JS received section 115 in response to JS' inquiry what the saints located in Far West should do.  Notable is that section 115 identifies Far West as an official gathering place for the Latter-day Saints and headquarters of the Church as of April 26, 1838 (verses 7-8).

The oldest copy of section 115, which appears to be roughly contemporary with the revelation itself, is located in the Scriptory Book of Joseph Smith, the First Presidency record book kept by clerk George W. Robinson.  The revelation was first printed in the Elders’ Journal, where it was labeled “An Extract of Revelation.”  This fact, combined with a reference to the revelation as “lengthy” in a letter from Thomas B. Marsh to Wilford Woodruff, dated April 30, 1838, have caused some to suppose that section 115 must originally have been longer than it now appears.  The Scriptory Book manuscript, however, does not support this conclusion.  Section 115 first appeared in the 1876 edition of the Doctrine and Covenants at the direction of Brigham Young.

Section 

1 Verily thus saith the Lord unto you, my servant Joseph Smith, Jun., and also my servant Sidney Rigdon, and also my servant Hyrum Smith, and your counselors who are and shall be appointed hereafter; 2 And also unto you, my servant Edward Partridge, and his counselors; 3 And also unto my faithful servants who are of the high council of my church in Zion, for thus it shall be called, and unto all the elders and people of my Church of Jesus Christ of Latter-day Saints, scattered abroad in all the world; 4 For thus shall my church be called in the last days, even The Church of Jesus Christ of Latter-day Saints.

• Verse 1: My Servant Joseph Smith, Jun...And Your Counselors:
• One commentator explained:
• The situation of the First Presidency at this time was a little complicated but not unclear.  As of September 3, 1837, the First Presidency consisted of its three “presidents” (D&C 107:22) and four assistant counselors. The three presidents were President JS and his first and second counselors, SR and Frederick G. Williams.  The four assistant counselors were OC,  Joseph Smith Sr., Hyrum Smith, and John Smith (the brother of Joseph Smith Sr., and therefore the Prophet’s uncle) (HC, 2:509).  Frederick G. Williams was released from the First Presidency and replaced by Hyrum Smith on November 7, 1837.  OC, who had been an assistant president, had been excommunicated on April 12, 1838, two weeks before section 115 was received. At the time section 115 was received, the three presidents— JS., Sidney Rigdon, and Hyrum Smith—were still being assisted by Joseph Smith Sr. and John Smith.  By revelation (D&C 107:22), there are to be three presiding high priests in the First Presidency of the Church; however, these three may be assisted by any number of others who are called and sustained for that purpose.  As JS made clear when his First Presidency counselors were sustained on September 3, 1837, only three high priests preside over the whole Church.  The additional assistant counselors were called to assist the three presidents but not to preside (D&C 107:22).
• Verse 2: And Also Unto You, My Servant Edward Partridge: 
• Edward Partridge was the bishop of the Church in Missouri.  At this time his counselors were Isaac Morley and Titus Billings.

5 Verily I say unto you all: Arise and shine forth, that thy light may be a standard for the nations; 6 And that the gathering together upon the land of Zion, and upon her stakes, may be for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture [The Lord's judgment will be undiluted and fully released upon the earth.  Both the righteous and wicked will experience it, however, the righteous will be protected by living in Zion.  This imagery also likely draws from Revelation 14:10, where God's wrath is represented as vials being poured out upon the earth] upon the whole earth. 7 Let the city, Far West, be a holy and consecrated land unto me; and it shall be called most holy, for the ground upon which thou standest is holy. 8 Therefore, I command you to build a house unto me [The land of Far West is made a consecrated and holy land by having a temple], for the gathering together of my saints, that they may worship me. 9 And let there be a beginning of this work, and a foundation, and a preparatory work, this following summer; 10 And let the beginning be made on the fourth day of July next; and from that time forth let my people labor diligently to build a house unto my name [Laying the foundation for the Far West temple is to be done the following July]; 11 And in one year from this day let them re-commence laying the foundation of my house

• Verse 5: ...That Thy Light May Be A Standard For the Nations: 
• Ezra Taft benson taught: 
• "In this revelation is a command to let our light shine so it becomes a standard for the nations. A standard is a rule of measure by which one determines exactness or perfection. The Saints are to be a standard of holiness for the world to see! That is the beauty of Zion." ("Strengthen Thy Stakes," Ensign, Jan. 1991, 2)
• In Zechariah, the Lord explains how we serve as lights (or standards) unto the world: 1) speak truth; 2) execute justice; and 3) establish peace.  Moreover, Paul, in speaking to the Philippians explains that they can become lights by avoiding "murmurings" and "disputations" serving as beacons to the world of a higher way of living. 
• Notably is that in Isaiah 11, he remarks that the Lord will establish an ensign to which the nation will seek and to where they will be gathered.  Could it be that the ensign is none other than a Zion people showcasing their light unto the other nations, showing them that amidst the darkness and destruction which coincides with the end times, they are above it?Following this line of thinking, it's worthwhile to point out that the Lord links the gathering of Israel with people serving as lights unto the world.  That is, the saints are to be a light which serves as a standard so that people may be gathered unto Zion.  Not surprisingly the English word translated as "ensign" in Isaiah comes form the Hebrew word, nes, which means a standard, banner, or sign. 

• Verse 5: ...May Be For A Defense...
• The purpose of gathering to Zion for protection.  As D&C 45: 67 - 69 states: “And it shall come to pass among the wicked, that every man that will not take his sword against his neighbor must needs flee unto Zion for safety.  And there shall be gathered unto it out of every nation under heaven; and it shall be the only people that shall not be at war one with another.” 
• JS prophesied: 
• The time is soon coming, when no man will have any peace but in Zion and her stakes...I saw men hunting the lives of their own sons, and brother murdering brother, women killing their own daughters, and daughters seeking the lives of their mothers. I saw armies arrayed against armies. I saw blood, desolation, fires. The Son of Man has said that the mother shall be against the daughter, and the daughter against the mother. These things are at our doors. They will follow the Saints of God from city to city. Satan will rage, and the spirit of the devil is now enraged. I know not how soon these things will take place; but with a view of them, shall I cry peace? No; I will lift up my voice and testify of them. How long you will have good crops, and the famine be kept off, I do not know; when the fig tree leaves, know then that the summer is nigh at hand. (TPJS, 161)

• Verse 8: I Command You to Build A House Unto Me 
• Orson Pratt remarked:
•  It seems to be a standing command to the Saints, wherever they may be located, to build a house unto the Lord, wherever there is a stronghold pointed out for the gathering of the Saints, such as Kirtland, Nauvoo, Jackson County, Mo., and other places which are mentioned in revelation. The Lord has commanded his Saints in all these places to do a work, which will be effectually accomplished in due time. They are always commanded to build a house unto the Lord. (JD, 16:255)

•  Verse 11: One Year From This Day...
• On the fourth day of July, 1838, the corner stones were laid to the accompaniment of military parade and solemn procession.  It is plain from the revelation of April 26, 1838, that even the laying of the foundation of this proposed temple would not proceed uninterruptedly. The corner stones were placed on July 4th as had been commanded, and on the 8th another mention of the site is made with a specific requirement respecting the future work of the apostles. "Let them take leave of my Saints in the city of Far West, on the 26th day of April next, on the building spot of my house, saith the Lord."  
• The months following were marked by persecution and violence; hostile opponents declared that the commission should never be fulfilled. History attests, however, that on the 26th day of April, 1839, the apostles, several other officers of the Church, and a number of the members, assembled in the early hours of the morning, sang their hymns, delivered their exhortations, and began the work of laying the foundation stones. On the occasion two vacancies in the Council of the Twelve were filled by the ordination of Wilford Woodruff and George A. Smith, whose nominations had previously been voted upon. The apostles then took leave of the others present and proceeded on their missions. Almost immediately after the events last recorded, the Saints were forced to abandon their homes in Missouri. (James E. Talmage, The House of the Lord, 104)

12 Thus let them from that time forth labor diligently until it shall be finished, from the cornerstone thereof unto the top thereof, until there shall not anything remain that is not finished. 13 Verily I say unto you, let not my servant Joseph, neither my servant Sidney, neither my servant Hyrum, get in debt any more for the building of a house unto my name; 14 But let a house be built unto my name according to the pattern which I will show unto them. 15 And if my people build it not according to the pattern which I shall show unto their presidency, I will not accept it at their hands. 16 But if my people do build it according to the pattern which I shall show unto their presidency, even my servant Joseph and his counselors, then I will accept it at the hands of my people. 17 And again, verily I say unto you, it is my will that the city of Far West should be built up speedily by the gathering of my saints; 18 And also that other places should be appointed for stakes in the regions round about, as they shall be manifested unto my servant Joseph, from time to time. 19 For behold, I will be with him, and I will sanctify him before the people; for unto him have I given the keys of this kingdom and ministry. Even so. Amen.

Section 116 

Background Information 

Not long after JS received section 115, he traveled with several other men to Daviess County, just north of Caldwell County, to visit a settlement of church members in a place called Spring Hill.  By visiting this area, JS hoped that it would be a suitable gathering place for Saints coming to Missouri.  One problem with Caldwell County (where Far West was located) was that the land was too expensive for poorer Saints to purchase.  However, Daviess County contained vast amount of unsettled land that had not yet been surveyed.  Thus Church members could settle there for free, and by the time the government surveyed the area, they would have already worked the land and acquired enough money to buy it.

As JS traveled to Spring Hill, he marveled at the beauty of the country around him and the abundance of wild game, seeing that Daviess offered freedom and provided everything that Saints could need to establish their new settlements.  As JS pushed on he and his companions arrived at Spring Hill.  The hill was situated at the base of a bluff.  The men climbed the bluff and set up camp.  It during this time that that JS received section 116, which is an extract from JS' journal, where the Lord declared that Spring Hill is called "Adam-ondi-Ahman" because it is the place where Adam shall come to visit his people. 

Section 

1 Spring Hill is named by the Lord Adam-ondi-Ahman, because, said he, it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the prophet.

• Verse 1: Adam-ondi-Ahman
• The significance of Adam-ondi-Ahman: is laid out in section 107 of the Doctrine and Covenants.  It was the place where Adam gathered the residue of his righteous posterity and "bestowed upon them his last blessing" and the Lord appeared, blessing Adam, calling him Michael, and administering comfort.  This was also the place where Adam prophesied "whatsover should befall his posterity unto the last generation." 
• Adam-ondi-Ahman plays a significant part in the end times.  JS taught: 
• Daniel vii speaks of the Ancient of days he means the oldest man, our father Adam, Michael, he will call his children together and hold a Council with them, to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family and presides over the Spirits of all men, and all that have had the Keys must stand before him in this grand Council this may take place before some of us leave this stage of action. The Son of Man stands before him and there is given him glory and Dominion: Adam delivers up his stewardship to Christ that which was delivered to him as holding the Keys of the Universe, but retains his standing as head of the human family. (Manuscript History of the Church, Vol. C–1, addenda, 11, 13.) (underline added) 
• The council likely refers the meeting at Adam-ondi-Ahman that will occur sometime before Christ comes.  As JS explained, the significance of the future meeting of Adam-ondi-Ahman is to signify the transfer of power from Adam, who is father over this earth (as part of his stewardship), to Christ, who lays claim to ruling over this earth. The reason why I place this meeting in the end times is because that's where Daniel 7 places it.  Although Adam-ondi-Ahamn is not referenced by name, the event I just described is.  There, Daniel, in a night visions records: 
• 13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
• Daniel 7 depicts the Ancient of Days handing over the keys of the earth to Christ.  Note that this event of the Ancient of Days (Adam) handing Christ dominion occurs after the rising up of "four great beasts" which, in apocalyptic literature, represents degenerate earthy kingdom. [1]. Thus Christ comes onto the scene in Adam-ondi-Ahman following the degeneration of the worldly governing powers. [2] However, the specific time is not clear (and for good reason), but my belief is that this meeting in Adam-ondi-Ahman immediately precedes his coming in glory.  The meeting in Adam-ondi-Ahman is for the purpose of handing Christ the keys over the earth so Christ can rule -- which is what happens when he makes his appearance, as his appearance results in the wasting of all earthly powers and dominions. 
• President Joseph Fielding Smith explained: 
• This gathering of the children of Adam, where the thousands, and the tens of thousands are assembled in the judgment, will be one of the greatest events this troubled earth has ever seen. At this conference, or council, all who have held keys of dispensations will render a report of their stewardship. Adam will do likewise, and then he will surrender to Christ all authority. Then Adam will be confirmed in his calling as the prince over his posterity and will be officially installed and crowned eternally in this presiding calling. Then Christ will be received as King of kings, and Lord of lords. 
• We do not know how long a time this gathering will be in session, or how many sessions may be held at this grand council. It is sufficient to know that it is a gathering of the Priesthood of God from the beginning of this earth down to the present, in which reports will be made and all who have been given dispensations (talents) will declare their keys and ministry and make report of their stewardship according to the parable. (See Matt. 25:14-30.) Judgment will be rendered unto them for this is a gathering of the righteous, those who have held and who hold keys of authority in the Kingdom of God upon this earth. ... This will precede the great day of destruction of the wicked and will be the preparation for the Millennial Reign. (Robert L. Millet, "The Man Adam," Ensign, Jan. 1994, 14)

 Section 117 

Background Information 

Section 117 was received a few days after the Independence Day celebration, where the saints held a parade to celebrate the nation's independence and to lay the cornerstone of the new temple -- Joseph Smith Sr. and a small military unit led the parade.  Section 117 was received at a conference that was held between July 6 and 8.  JS received five revelations on this day, four of which are included in the Doctrine and Covenants (sections 117 - 120).  The revelation that was not printed contained instructions to Frederick G. Williams and W. W. Phelps, who had been excommunicated from the Church, regarding what they needed to do to return to fellowship in the Church (HC, 3:46).

In section 115, the Lord directed that the saints gather to Zion as soon as possible.  On July 6 1838, the saints, known as Kirtland Camp, left Kirtland and headed to Far West to join with the other saints.  The camp arrived in Far West in October.  However, when the Kirtland Camp left Kirtland, two leaders, William Marks and Newell K. Whitney, remained beyond to protect investments in Kirtland.  Although JS did not know this at the time the revelation was received, the Lord did and issued a stern rebuke to these two leaders to give up their Ohio properties and come to Far West (Zion). 

In addition to the Lord's rebuke two well known church history figures, the Lord extolls the efforts of a Oliver Granger, a fairly unknown and obscure figure in church history, but who is had in remembrance by the Lord for generations, showing some of the greatest in the Lord's eyes are often the insignificant in the world's. 

Section 

1 Verily thus saith the Lord unto my servant William Marks, and also unto my servant Newel K. Whitney, let them settle up their business speedily and journey from the land of Kirtland, before I, the Lord, send again the snows upon the earth. 2 Let them awake, and arise, and come forth, and not tarry, for I, the Lord, command it. 3 Therefore, if they tarry it shall not be well with them. 4 Let them repent of all their sins, and of all their covetous desires, before me, saith the Lord; for what is property unto me? saith the Lord. 5 Let the properties of Kirtland be turned out for debts, saith the Lord. Let them go, saith the Lord, and whatsoever remaineth, let it remain in your hands, saith the Lord [Marks and Bishop Whitney are commanded to liquidate them to satisfy the debts of the Church in Kirtland].

6 For have I not the fowls of heaven, and also the fish of the sea, and the beasts of the mountains? Have I not made the earth? Do I not hold the destinies of all the armies of the nations of the earth? 7 Therefore, will I not make solitary places to bud and to blossom, and to bring forth in abundance? saith the Lord. 8 Is there not room enough on the mountains of Adam-ondi-Ahman, and on the plains of Olaha Shinehah, or the land where Adam dwelt, that you should covet that which is but the drop, and neglect the more weighty matters? 9 Therefore, come up hither unto the land of my people, even Zion.

• Verse 6: For Have I Not The Fowls of Heaven? 
• This question is verse 6 appears to be an answer to the question the Lord poses in verse 4, where he asks, "what is property unto me?" In verse 6, the Lord is essentially saying, "why worry about the church properties when all things are under my control?" In verse 8 he continues by essential stating "your focus on the Kirtland properties is fixed on the minor things and you're ignoring the greater things that lay before you." 
• The Lord's rebuke to the Marks and Whitney is a good reminder for us.  We are often so fixed on the what we have, thinking it is great, where in reality it's little compared to what the Lord possess and intends to give us.  In the coming years, we might be commanded by the Lord, like Lehi and his family, to leave all our belongings and flee.  For many, this will be hard.  But if we are obedient, the Lord will give us more.  For Lehi and his family, this "more" meant a promised land where they could prosper.  For us, the "more" we're given will likely be greater protection or freedom, sparing us from unnecessary suffering.  Whenever the Lord ask us to give something up, we can rest assured that it means he intends to give us something greater than we currently possess.  

10 Let my servant William Marks be faithful over a few things, and he shall be a ruler over many. Let him preside in the midst of my people in the city of Far West, and let him be blessed with the blessings of my people. 11 Let my servant Newel K. Whitney be ashamed of the Nicolaitane band and of all their secret abominations, and of all his littleness of soul before me, saith the Lord, and come up to the land of Adam-ondi-Ahman, and be a bishop unto my people, saith the Lord, not in name but in deed, saith the Lord. 

• Verse 11: Nicolaitane Band
• One commentor explained: 
• The term “Nicolaitane band” refers to an apostate heretical sect in New Testament times that apparently fit into the Gnostic category—that is, they had their own version of Christ’s gospel which they considered more sophisticated and more acceptable than the saints’ version. They considered themselves intellectually a cut above other saints. Elder Bruce R. McConkie suggested that the “Nicolaitans” in the ancient Church were “members of the Church who were trying to maintain their church standing while continuing to live after the manner of the world” (Doctrinal New Testament Commentary, 3:446).
• Apparently a group, in some rough way comparable to the Nicolaitans, had risen up in Kirtland, and Bishop Whitney was sympathetic with them. They somehow sought personal gain from the destruction of the Kirtland Anti-Banking Society. Nicolas, in New Testament times, was one of seven men appointed by the Apostles to preside over the distribution of food and common goods (see Acts 6:5). Nicolas was believed to have apostatized from the true faith and become a founder of the “Nicolaitans” (see Revelation 2:6, 15). There is evidence that Nicolas’ followers labored to put items in the “storehouse” but not entirely for the use of the poor. Nicolas and his followers glutted themselves with the surpluses. Notice that Newell K. Whitney had the same job that Nicolas had—he was a bishop in the law of consecration. William Marks was his agent. Perhaps Bishop Whitney and Brother Marks were trying somehow to capitalize on the economic turmoil created when so many saints abandoned Kirtland.

12 And again, I say unto you, I remember my servant Oliver Granger; behold, verily I say unto him that his name shall be had in sacred remembrance from generation to generation, forever and ever, saith the Lord. 13 Therefore, let him contend earnestly for the redemption of the First Presidency of my Church, saith the Lord; and when he falls he shall rise again, for his sacrifice shall be more sacred unto me than his increase, saith the Lord. 14 Therefore, let him come up hither speedily, unto the land of Zion; and in the due time he shall be made a merchant unto my name, saith the Lord, for the benefit of my people. 15 Therefore let no man despise my servant Oliver Granger, but let the blessings of my people be on him forever and ever. 16 And again, verily I say unto you, let all my servants in the land of Kirtland remember the Lord their God, and mine house also, to keep and preserve it holy, and to overthrow the moneychangers in mine own due time, saith the Lord. Even so. Amen.

• Verse 12: My Servant Oliver Granger 
• Granger was a very ordinary man and was mostly blind, having lost his sight by cold and exposure.  Notwithstanding his ordinariness, the First Presidency described him him as "a man of the most strict integrity and moral virtue; and in fine, to be a man of God" (History of the Church, 3:350).  When the Saints were driven from Kirtland, Ohio, Granger was left behind to sell Kirtland properties from what he could.  However, this likelihood of having much success in this endeavor, as Boyd K. Packet taught, was very little.  Nevertheless, despite this, the Lord extolled his name.  As stated in the Background Information above, the Lord's statement about Granger speaks to all of us.  For many, most of us what be a General Authority, and some of us might never be bishop of stake president.  But this is not how the Lord measures his elect.  Remember: the elect are those who hear the Lord's voice and don't harden their hearts.  Granger was not a church leader, yet he received the Lord's approval and blessing.  After all, it's a big deal to be had in sacred remembrance by the Lord forever and ever. [3]   
• The character of Granger therefore shows that while our actions in the service of God may not get much attention from the world, it does in the eyes of the Lord.  And in the end, that's all that matters.  After all, the world and its memories fade, but the Lord and his kingdom is eternal.  
• Verse 13: Sacrifice Greater Than His Increase 
• Perhaps what makes Granger so important to the Lord is the fact that he willingly obeyed the Lord despite the almost certain outcome of failure.  But to the Lord, it was the sacrifice that was sweet, not the outcome.  And so it is with us.  Sometimes the Lord will command us to do things that lead to failure (e.g., Nephi and his failed attempts retrieve the plates; Alam's failure to convert the people of Ammonihah; Mormon's failure to cause his people to repent).  In some instances, the reason why this happens is because the Lord is testing how much we love and desire him.  In truth, we show what we desire by what we are willing to sacrifice for.  
• I could want to be a successful millionaire, but if I would rather spend my days watching TV and playing video games instead of networking and reading about how to be successful, then I don't really desire being a millionaire because I desire other things more.  Put another way, I only wish to be a millionaire, but I don't desire it. This distinction between wishing and desiring is what separates the successful from the unsuccessful.  It is also the distinction that separates the exalted from the saved, and the saved from the damned.  The exalted are those who desire the Lord so much that they count their loss as but "dung..in order that they may win Christ." There are different degrees of glory and even within the celestial kingdom there are different tiers.  Those who reach the top, do so because that is what they desire above all else, and thus they are willing to give everything above all else because no price is too high. 
• Granger showed the Lord that his commitment to him was so strong that he would experience failure if it meant serving him.  This is why the Lord extolls him and why he receives blessings.  This principle is the same for us.  And we can become like Granger by developing the attitude of seeking the Lord's will over our own and be willing to do what he requires of us.  And we can't there by the small daily steps -- honest and frequent prayer, continual study of the scriptures, the seeking for truth, the lifting up the poor and needy, etc.  Although things are getting bad (and will get worse), we are still blessed with a new day to perform our labors.  There is still time to come unto fully.  Let us use this time wisely. 

Section 118

Background Information 

Section 118 is another of the four canonized revelations received on July 8, 1838, at the conference of elders in Far West (see the Background Information for section 117).

Four members of the original Quorum of the Twelve had fallen into apostasy and had been excommunicated.  They were William E. McLellin, Lyman E. Johnson, Luke Johnson, and John F. Boynton.  Of these, only one returned to the Church.  Luke Johnson was rebaptized in 1846 and went west with Brigham Young.  In addition to these losses, William Smith, JS' brother, was known to be unreliable in the performance of his apostolic duties.  If the Twelve were to continue as an active and effective quorum of the Church, something had to be done.  As a result of the difficulties and vacancies in the quorum, JS, in the company of SR, Hyrum Smith, Edward Partridge, Isaac Morley, Jared Carter, Sampson Avard, Thomas B. Marsh, and Joseph’s clerk, George W. Robinson (in whose hand this revelation was recorded in Joseph’s Scriptory Book) asked: “Show us thy will, O Lord, concerning the Twelve” (HC, 3:46). Section 118 was given in response. 

Section

1 Verily, thus saith the Lord: Let a conference be held immediately; let the Twelve be organized; and let men be appointed to supply the place of those who are fallen. 2 Let my servant Thomas remain for a season in the land of Zion, to publish my word. 3 Let the residue continue to preach from that hour, and if they will do this in all lowliness of heart, in meekness and humility, and long-suffering, I, the Lord, give unto them a promise that I will provide for their families; and an effectual door shall be opened for them, from henceforth. 4 And next spring let them depart to go over the great waters, and there promulgate my gospel, the fulness thereof, and bear record of my name. 5 Let them take leave of my saints in the city of Far West, on the twenty-sixth day of April next, on the building-spot of my house, saith the Lord.

• Verse 2: Let My Servant Thomas...
• Earlier, Thomas B. Marsh had been disappointed that he was not the first to be called to preach the gospel in England (see commentary for D&C 112:17-19).  This revelation, however, holds out hope for his foreign mission.  Although he was to remain a season in the land of Zion, then Far West, he would join the other apostles in their mission abroad to begin April 26, 1839.  Elder Marsh's faithfulness, unfortunately, would not last that long, as he, along with Orson Hyde, signed a affidavit alleging that JS intended to usurp the government of Missouri and the United States.  According to the Saints, this affidavit was the basis Governor Boggs relied on in issuing his extermination order. 

6 Let my servant John Taylor, and also my servant John E. Page, and also my servant Wilford Woodruff, and also my servant Willard Richards, be appointed to fill the places of those who have fallen, and be officially notified of their appointment.

Sections 119 and 120

Background Information 

Sections 119 and 120 are the other of the four canonized revelations received on July 8, 1838, at the conference of elders in Far West (see the Background Information for section 117).  Before this revelation, the Saints were aware of the commandment to tithe, as it used previously in section 64, 85, and 97, but they understood it to refer to any amount of freely consecrated goods or money.  They did not understand it to refer to a specific amount. By September 1837, Bishop Whitney and his counselors in Kirtland urged the saints to donate of their tithes in order to relieve the church of its debts.  A few months later, the bishopric in Missouri propose the policy of each household is to offer 2 percent of its annual worth after paying the household's debts. 

In addition to this, JS was deeply concerned about the financial state of the church, as the task of building the Far West temple loomed, but the Church was strapped for cash and already in debt from building the Kirtland temple.  Faced with this challenge, JS gathered several leaders on Sunday morning, July 8, 1838, where he received section 119 and 120 and others, as mentioned above.  

At the meeting JS prayed, "O! Lord, show unto they servents how much thou requirest of the properties of they people for a Tithing?" (Journal, March-September 1838,)

As outlined in section 119, the law of tithing included two types of contributions. First, as a new convert came into the Church, they were “required” to donate all of their “surplus property” (verse 1). That is, an inventory of their assets was to be taken by the bishop, and then the amount of “surplus” was determined and contributed to the Church. JS gave the guideline as to who should be the judge of what is considered “surplus” when Brigham Young asked him, “who shall be the judge of what is surplus property?” Said he, “Let them be the judges themselves . . .” (Far West Record, 89-93).  In verses 4 and 5 of section 119, this process is referred to as being “tithed.”  Again, the word “tithed” is used here in its general sense and not specifically referring to a “tenth.” The second type of contribution was then to be an annual contribution of a tenth of one’s “interest”—income or increase.

Section 120 concerns the "disposition of the properties tithed."  It assigned the First Presidency, the bishopric in Zion, and the high council in Zion to decide how to use the tithes. 

Sections 

1 Verily, thus saith the Lord, I require all their surplus property to be put into the hands of the bishop of my church in Zion, 2 For the building of mine house, and for the laying of the foundation of Zion and for the priesthood, and for the debts of the Presidency of my Church. 3 And this [the donating of all their surplus] shall be the beginning of the tithing of my people. 4 And after that [the donating of the surplus], those who have thus been tithed [by donating all their surplus] shall pay one-tenth of all their interest annually; and this [the donating of all surplus and subsequent payment of one-tenth interest] shall be a standing law unto them forever, for my holy priesthood, saith the Lord.

• Verse 4:...Pay One-tenth of All Their Interest Annually 
• As stated in the Background Information, the law tithing, as revealed in section 119, consists of two phases.  The first phase requires the donation of all the saints' surplus saints, which was initially required in section 42.  The second phase (after the saints have dedicated all their surplus) is that they then pay one-tenth of their interest annually.  The first phase is the law of consecration (the donating of all surplus)." Notice that commandments in the the first phase is the same as the law of consecration 
• 29 If thou lovest me thou shalt serve me and keep all my commandments. 30 And behold, thou wilt remember the poor, and consecrate of thy properties for their support that which thou hast to impart unto them, with a covenant and a deed which cannot be broken. 31 And inasmuch as ye impart of your substance unto the poor, ye will do it unto me; and they shall be laid before the bishop of my church and his counselors, two of the elders, or high priests, such as he shall appoint or has appointed and set apart for that purpose. 32 And it shall come to pass, that after they are laid before the bishop of my church, and after that he has received these testimonies concerning the consecration of the properties of my church, that they cannot be taken from the church, agreeable to my commandments, every man shall be made accountable unto me, a steward over his own property, or that which he has received by consecration, as much as is sufficient for himself and family. 33 And again, if there shall be properties in the hands of the church, or any individuals of it, more than is necessary for their support after this first consecration, which is a residue to be consecrated unto the bishop, it shall be kept to administer to those who have not, from time to time, that every man who has need may be amply supplied and receive according to his wants. (D&C 42)

 What this means is that the the first phase, which the Lord calls the "beginning of the tithing of [his] people," is the law of consecration.  Further observe that nowhere in this verse 1 (the first phase) does the Lord revoke or suspend any aspect of the law of consecration.  After the saints have completed the first phase, they then donate 10% of their annual interest.  Interestingly, historical records show that the saints donating of 10% was different than how we do it today.  Today, we give 10% of our income.  However, Partridge, who was the Bishop in Zion, understood it to mean 10% of what the Saints would earn in interest if they invested their net-worth for a year (The Tithing of My People, Revelations in Context).  This is different than today's monthly tithe. 

In any case, the point is that the donating of 10% came after the full consecration of the saint's property to the bishop. Thus contrary to popular belief, the law of tithing is not separate or a lesser law.  It is the law of consecration.  And again observe that nowhere in verse 1-4 or the section does the Lord every suspend or revoke the law of consecration.  Instead, in verse 4, he states that what he has outlined in verse 1-4 (the two phases of the law of tithing) is a standing law unto the saints forever. 

5 Verily I say unto you, it shall come to pass that all those who gather unto the land of Zion shall be tithed of their surplus properties, and shall observe this law, or they shall not be found worthy to abide among you [To qualify for Zion, one must obey the two phases of the law of consecration]. 6 And I say unto you, if my people observe not this law, to keep it holy, and by this law sanctify the land of Zion unto me, that my statutes and my judgments may be kept thereon, that it may be most holy, behold, verily I say unto you, it shall not be a land of Zion unto you. 7 And this [the law of tithing] shall be an ensample unto all the stakes of Zion. Even so. Amen. 

• Verse 5: All Those Who Gather...
• While the activity of the law of consecration is unclear, verse 5 is clear that when Zion is established the price for entrance, so to speak, is obedience to the law of consecration. "Thus it [the law of consecration] cometh out of the church, for according to the law every man that cometh up to Zion must lay all things before the bishop in Zion." (D&C 72). 
• Just as the saints were first required to live the law of consecration before they could even begin to establish Zion, I imagine the same will apply to us.  I expect further down the road, when the Lord sees his people are wiling to abide by a celestial law and life celestial life, he will re-institute the law of consecration.  And when he does, we'll decide if we want to ascend higher by living this law.  

...

1 Verily, thus saith the Lord, the time is now come, that it [the tithing] shall be disposed of by a council, composed of the First Presidency of my Church, and of the bishop and his council, and by my high council; and by mine own voice unto them, saith the Lord. Even so. Amen.  

• Verse 1: It Shall Be Disposed of by a Council 
• Section 120 creates the body in the Church known as the Council on the Disposition of Tithes. This council consists of the First Presidency of the Church, the Presiding Bishopric of the Church (“the bishop and his council”), and the Quorum of the Twelve Apostles (“my high council”). Any expenditure of the sacred tithing funds of the Church must be approved by this council.  This council met for the first time on July 26, 1838. It was decided at that time that the First Presidency would use whatever funds they felt necessary for governing the Church and accomplishing the Church’s mission upon the earth and that the remainder would then be turned over to the Presiding Bishopric (HC, 3:47). In April 1911 the First Presidency of the Church, during the presidency of Joseph F. Smith, stated: “The funds thus received are not the property of the President of the Church or his associates, nor of the presiding bishopric, nor of the local bishops. They belong to the Church and are used for Church purposes (Clark, Messages of the First Presidency, 4:229).

Footnotes

[1] As a side-note, this John employs this imagery in the Book of Revelation.  In fact, if you want to understand Revealtion better, read the prophetic books in the Old Testament, as John draws from that imagery in his vision of the end times. 

[2] What is notable is that JS' explanation of Adam-ondi-Ahman, especially in reference to Daniel, differs from that offered by theologians.  Among theologians, there is an almost unanimous consensus that the Ancient of Days depicted in verse 14 is Heavenly Father.  However, according to JS, the Ancient of Days is Adam. 

[3] Some critics argue that this statement is a false prophecy by JS since nearly no members know about Granger.  However, when the Lord declares that Granger is had in sacred remembrance, I believe he means that Granger's name will be remembered by the Lord forever.  If the saints would have established Zion during JS' time, Granger would undoubtedly be one its inhabitants