Commentary for Doctrine and Covenants: Sections 121 - 123

 

Cut-away showing the inside of Liberty Jail 

Sections 121 - 123 

Background Information 

Sections 121 - 123 occur during JS' confinement at Liberty Jail and each section is an extract of the letter JS wrote while in Liberty Jail.   It was during this time that the saints had been driven from their homes, their houses pillages and burned by Missouri militia, and forsaken by the government of Missouri and treated as an enemy and the net result of some 50 people "men, women, and children, killed outright" with about "as many wounded or cruelly beaten, and many more perished indirectly because of the exposure" they experienced through the winters of 1838-1839.  As we read from last week's sections, JS' outlook in in Missouri was optimistic.  In July, the saints laid down the cornerstones for the Far West temple and JS had scouted out areas that were favorable to the future settlements.  All seemed to be going according to plan with bright horizons in the distance.  So what happened between this time that led to JS' and others confinement and the gross persecution of the saints? 

As best we understand there were multiple factors at play.  Historian B.H. Roberts address the following possible factors: 

• Slavery: Missourians worried that the saints, who were New Englanders, would bring slaves into Missouri thereby changing it from a slave state to a free.  Although Roberts says there is no evidence that the saints intended to invite freed slaves to settle in Missouri. 

• The Culture: Missourians were not as refined and cultured as the North, and that lack of refinement bred "idleness and love of ease that comes of idleness; and fostered jealousy and bitterness against those more industrious and successful." This idleness lead to "ignorance, irreligion, and criminal tendencies" making Missourians a dangerous element in the community." In fact, when JS first arrived in western Missouri his observations echoed this: 

Our reflections were great, coming as we had from a highly cultivated state of society in the East, and standing now upon the confines or western limits of the United States, and looking into the vast wilderness of those that sat in darkness. How natural it was to observe the degradation, leanness of intellect, ferocity and jealousy of a people that were nearly a century behind the times, and to feel for those who roamed about without the benefit of civilization, refinement, or religion!

• Moreover, because the majority of saints were from New England and Northern United States, they were seen an outsiders and this bred distrust among the Missourians.

• Political Fears: As more saints migrated and settled in Missouri and tended to share the same political views, they became a powerful voting block that could sway elections.  Back in 1833 the mob expressed in a document issued on July 20th the following sentiments 

When we reflect on the extensive field in which the sect is operating, and that there exists in every country a leaven of superstition that embraces with avidity, notions the most extravagant and unheard of, and that whatever can be gleaned by them from the purlieus of vice and the abodes of ignorance, is to be cast like a waif into our social circle, it requires no gift of prophecy to tell that the day is not far distant when the civil government of the county will be in their hands; when the sheriff, the justices, and the county judges will be Mormons, or persons wishing to court their favor from motives of interest or ambition. 

• Yet again, Roberts says that these fears were largely unfounded, since the saints were less interested in temporal matter and more concerned with building God's kingdom.  

• The Saints and the Indians: Despite the saints repeated and vociferous denial, rumor spread that the saints were seeking to enter into an alliance with the Indian Tribes for the purpose of driving the Missourians out of Missouri.  From 1829- 1837 (the times the saints were settling in Missouri) Indians who were settled in eastern Missouri were "being transplanted" in the western Missouri, the location where the saints had settled.  Many of the Indians, moreover, were not amiable toward the Missourians and Missourians were afraid the saints would ally with these Indians. The Book of Mormon's language about the future blessing of the Indians likely helped to spread such rumors.  

• Sidney Rigdon's "Salt Sermon": During the July 4 celebration (when the cornerstone to the temple were laid) SR gave a passionate and incendiary sermon, making threats of retaliation against the apostate saints and "expressed a strong determination to no more submit quietly to mob violence and acts of pillage." As Roberts notes: 

[SR] seems to have thrown discretion to the winds, and in the fervor of his rhetoric made threats of retaliation on behalf of the Saints, if assailed, that went beyond all bounds of reason and humanity, and proved a very damaging as also a very potent factor against the Saints in the subsequent movements of their enemies against them.

• The Saints' Religion Itself: Roberts argues that the primary cause was the Saints religion itself, arguing that the Saints adherence to a righteousness of life and strict observance to the Sabbath and for the name of Diety was "was offensive in the eyes of the Missourians."  Roberts notes that just as the devotion and piety of the New Testament saints soon became a threat to the Roman government, so too, did the saints of the early church become a threat to the Missouri government, of whom were steeped in darkness and could not discern the light. 

(Source: Smith Jr., Joseph. The History of the Church - All Seven Volumes - The Complete Latter-Day Saint Reference . Chickadee Publishers LLC. Kindle Edition, Vol III Introduction). 

In addition to these explanations, another factor was the growth and prevalence of the Danite movement, named after the tribe of Dan in the Old Testament.  The Danites were a group of saints who were committed to protecting the right of the saints against any perceived threats from inside and outside the church -- even if it bordered on lawlessness.  Their rhetoric and posture played a role in contributing to the Missourian's fears about the saints.  Historians are unclear the exact role JS played, but generally argue that JS did not organize the group, he "likely" sanctioned some of their actions. 

I also think that another factors was the mass and quick circulation of rumors that were false, but which stirred up the Missourians into a fervor. 

On Election Day, August 6, 1838, these foregoing factors came at head when a fight broke out between some LDS and some other men and the polling station in Gallatin.  Although the fight was brief, rumors quickly spread that the "Mormons" had killed the men, although this was false.  Nonetheless, the mob was angered and sought out the saints, soon vandalizing the saints' homes and barn in Daviess country and targeting LDS settlements nearby.  While this was going on, JS reached out to Justice Black for relief.  Yet again, rumors circulated that JS had forced Black to sign a statement guaranteeing fair treatment of the saints. 

Things only escalated as rumors spread that the Danites were preparing to "wage war" against the Missourians, which caused more Missourians to "mobilize" against the Saints and set up camp on the outskirts of DeWitt, 70 miles southeast of Far West, laying siege to the town.  By October 2, the mob began shooting at the saints with the saints firing back, wounding one man.  In light of this,  JS petitioned Governor Boggs for help, only to learn that he would not defend the Saints against attacks, insisting that the conflict was between the saints and the mob. 

Finally the Mormons were permitted to evacuate Dewitt, which they did on October 11. The homeless refugees fled to Far West. On October 25th, a battle occurred at Crooked River, resulting in Captian Patten (see commentary for D&C 114) was fatally wounded and one Missourian was killed.  Two days later October 27, 1838, Governor Lilburn W. Boggs issued the infamous order to Major General John B. Clark, giving him command of an overwhelming force of militia, to proceed at once against the Mormons. “Their outrages are beyond all description,” said the Governor, and “they must be exterminated or driven from the state.”

The Haun's Mill massacre was one of the results stemming from Bogg's edict.  On October 30 at about four o’clock in the afternoon, a company of 240 Missourians fell upon the little settlement and butchered in cold blood, without warning or provocation, seventeen men and boys.  The bodies were stripped and mutilated.  The camp was then plundered, and horses and wagons were driven off.  Meanwhile, an army of nearly three thousand Missourians, commanded by General Lucas advanced upon beleaguered Far West. The entire region surrounding Far West was now overrun by marauding bands, who were shooting, burning, and plundering, wherever Mormons were to be found. Saints who survived these raids fled into Far West looking vainly for safety.

It was at this critical juncture that Colonel George Hinkle, who was commanding the defenders at Far West, earned himself a place in infamy by entering into negotiations with General Lucas.  One of the terms is that Hinkle was required to deliver the Mormon leaders to be punsihed.  Hinkle had one hour to agree to the terms.  Hinkle met with JS and that him that General George Lucas wanted to speak with him and other church leaders about endin the conflict.  However, this was a pretense.  When JS and other leaders rode out to meet Lucas, he was placed under arrest.  JS and the leaders were eventually were eventually transported to Richmond, Missouri.  While there, they were subjected to conditions and circumstances that were both humiliating and degrading.  While in Richmond, an incident occurred which has been preserved for us by Parley P. Pratt:

In one of those tedious nights, we had lain as if in sleep, till the hour of midnight had passed, and our ears and hearts had been pained, while we had listened for hours to the obscene jests, the horrid oaths, the dreadful blasphemies, and filthy language of our guards, Colonel Price at their head, as they recounted to each other their deeds of rapine, murder, robbery, etc., which they had committed among the “Mormons” while at Far West and vicinity. They even boasted of defiling by force wives, daughters, and virgins, and of shooting or dashing out the brains of men, women, and children.

I had listened till I became so disgusted, shocked, horrified, and so filled with the spirit of indignant justice, that I could scarcely refrain from rising upon my feet and rebuking the guards, but I had said nothing to Joseph or anyone else, although I lay next to him, and knew he was awake. Of a sudden he arose to his feet and spoke in a voice of thunder, or as the roaring lion, uttering, as near as I can recollect, the following words:

“Silence! Ye fiends of the infernal pit! In the name of Jesus Christ I rebuke you, and command you to be still; I will not live another minute and hear such language. Cease such talk, or you or I shall die this instant!”

He ceased to speak. He stood erect in terrible majesty. Chained, and without a weapon, calm, unruffled, and dignified as an angel, he looked down upon his quailing guards, whose knees smote together, and who, shrinking into a corner, or crouching at his feet, begged his pardon, and remained quiet until an exchange of guards.

Commenting about JS' demeanor and presence, Pratt eloquently wrote:  

I have seen ministers of justice, clothed in ministerial robes, and criminals arraigned before them while life was suspended upon a breath in the courts of England. I have witnessed a congress in solemn session to give laws to nations. I have tried to conceive of kings, of royal courts, or thrones and crowns and of emperors assembled to decide the fate of kingdoms. But dignity and majesty have I seen but once, as it stood in chains, at midnight, in a dungeon in an obscure village of Missouri (Autobiography of Parley P. Pratt, 210-11).

While in Richmond, several apostate Mormons testified against the prisoners. These included Samson Avard, George M. Hinkle, William W. Phelps, and John Whitmer.  During their trial in Richmond, another apostate, William E. McLellin, and some others plundered and robbed the houses of some of the saints in Far West including the house of Sidney Rigdon and that belonging to the widow of David W. Patten.  

One commentator further explained: 

On December 1, 1838, Joseph and Hyrum Smith, Sidney Rigdon, Lyman Wight, Alexander McRae, and Caleb Baldwin were removed to Clay County and placed in the jail at Liberty, Missouri.  This jail was a two-story structure approximately twenty-two feet square, built of rough-hewn limestone.  Inside the outer wall was another wall of oak logs.  The two walls were separated by a twelve-inch space filled with loose rock, the whole presenting a formidable barrier four feet thick. The interior of the jail was divided into upper and lower rooms.  The lower, or dungeon, was lighted only by two small windows grated with heavy iron bars.

In Liberty Jail the captives continued to be treated with great barbarity.  Alexander McRae later related that “our food was very coarse, and so filthy that we could not eat it until we were driven to it by hunger.”  On more than one occasion, the prisoners felt that their food was poisoned, and on at least one occasion the guards claimed that they were being fed cooked human flesh which the guards referred to as “Mormon beef,” implying that it was from the body of one of their slain comrades.

Again and again the captives were put on trial, but nothing was proved against them.  All of the prisoners but Sidney Rigdon (who was released early because of chronic health problems and was very ill during his few weeks in Liberty Jail) were remanded to jail for the entire winter of 1838-39, and they remained incarcerated a total of four and a half months.  On April 16, 1839, while being transferred for arraignment from Daviess County to Boone County, the prisoners were allowed by their guards to escape, and they eventually made their way to Quincy, Illinois.

This letter (actually the combination of both letters) has been called “one of the greatest letters ever penned by the hand of man.”  It was sent to Emma with instructions that she and JS’ extended family read it first and then share a copy with the Church.  The letter was first published in the Times and Seasons in May 1840.  In 1876 Orson Pratt in Salt Lake City took scissors and paste and excerpted portions of it which he divided into three different sections.  These have become sections 121, 122, and 123 of the Doctrine and Covenants.  For those interested, the entire letter, may be found here.  

JS' trial in Liberty Jail were significant and challenging.  JS and his companions described the environment as "hell surrounded with demons." Revelations in Context further explains that the "detainees were placed in the lower-level dungeon, where temperatures dropped, light dimmed, odors reeked, and time seemed to slow."  "Only 'dirty straw couches' prevented the detainees from sleeping on the stone, but eve those wrote out after a while."  To make matters worse, "the [detainees] were fed 'very coarse [meals]' that were so "filthy" they did not eat them until they were "driven to it by hunger." And "when the prisoners finally ate their serving, the food caused them to vomit 'almost to death.'  "Some of the detainees suspected the guards of poisoning their good and water or even feeding them with human flesh." 

Section 121

1 O God, where art thou? And where is the pavilion that covereth thy hiding place? 2 How long shall thy hand be stayed, and thine eye, yea thy pure eye, behold from the eternal heavens the wrongs of thy people and of thy servants, and thine ear be penetrated with their cries? 3 Yea, O Lord, how long shall they suffer these wrongs and unlawful oppressions, before thine heart shall be softened toward them, and thy bowels be moved with compassion toward them? 4 O Lord God Almighty, maker of heaven, earth, and seas, and of all things that in them are, and who controllest and subjectest the devil, and the dark and benighted dominion of Sheol—stretch forth thy hand; let thine eye pierce; let thy pavilion be taken up; let thy hiding place no longer be covered; let thine ear be inclined; let thine heart be softened, and thy bowels moved with compassion toward us. 5 Let thine anger be kindled against our enemies; and, in the fury of thine heart, with thy sword avenge us of our wrongs. 6 Remember thy suffering saints, O our God; and thy servants will rejoice in thy name forever.

7 My son, peace be unto thy soul; thine adversity and thine afflictions shall be but a small moment; 8 And then, if thou endure it well, God shall exalt thee on high; thou shalt triumph over all thy foes. 9 Thy friends do stand by thee, and they shall hail thee again with warm hearts and friendly hands. 10 Thou art not yet as Job; thy friends do not contend against thee, neither charge thee with transgression, as they did Job. [See Job 4:7-8, 17; 8:6, 20; 22:5, 23] 11 And they who do charge thee with transgression, their hope shall be blasted, and their prospects shall melt away as the hoar frost melteth before the burning rays of the rising sun; 12 And also that God hath set his hand and seal to change the times and seasons, and to blind their minds, that they may not understand his marvelous workings; that he may prove them also and take them in their own craftiness; 13 Also because their hearts are corrupted, and the things which they are willing to bring upon others, and love to have others suffer, may come upon themselves to the very uttermost; 14 That they may be disappointed also, and their hopes may be cut off; 15 And not many years hence, that they and their posterity shall be swept from under heaven, saith God, that not one of them is left to stand by the wall. 

• Verse 7: If Thou Endure It Well 
• Afflictions and trials are inherent in our mortal existence.  All of us when have trials throughout our lives.  However, what Christians have, that non-believers don't, is the assurance that if they endure the trial well, then they are blessed.  In this case, if JS endured his trial he would be exalted.  This can be a blessing for us, but only if we endure it well.  Thus there is a important difference between going through a trial and enduring that trial well.  Laman and Lemuel are perfect examples how one does not endure a trial well. 
• Yet, it's also important to point out that God does not expect us to be silent, assuming a stoic posture, where we show no emotion.  After all, the Lord on the cross cried out to God, "why hast thou forsaken me?"  Are we permitted to conclude that the Lord did not endure the trial well?  Even JS in this letter cries out to God, pleading for an answer.  And God responds without rebuke, but instead teaches him great many truths -- which we benefit from (more of this point below). 
• To further drive home the point (but hopefully not belabor it), consider the example of Job, since the Lord references him in the letter.  Job lost everything and in the midst of that trial cried out to God and was pretty direct with him.  And to make matter words, his friends began to blame him, suggesting that God was punishing him.  However, when the Lord speaks to Job, he doesn't commend Job's friend, instead he rebukes them and rewards Job. 
• And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. (Job 42:7)
• A while ago I wrote a post about how we can appropriately respond in our trials.  I encourage everyone to refer to it because there is a video I attached from the Bible Project which discusses mourning in the Book of Lamentations.  I think that post will be helpful for many because what lays ahead for us will be the ultimate purification, which inevitably entails trials and tribulations.  Knowing how to respond to those in a heathy way and in an appropriate way will prove beneficial.   In that post I wrote the following, which I think is worth sharing here:
• When we try to numb or distract ourselves from the pain, that is not enduring but retreating from seeking after and being healed by God.  Each trial is designed for our benefit and instruction.  Trials reveal our priority and real desires.  They also give us the opportunity to humble ourselves further before our God.  Thus when trials occur, the best approach, the only fruitful approach, is to turn to God, giving him your heart and expressing your pain so that he can heal you. 
• Each trial exposes you to a reality that you weren't previously aware of.  This could awareness about the human condition (as JS learns) or about yourself, such as character defects.  But whatever it is, there is a lesson to be learned.  And we should weary God until he responds, which will turn the bitterness into sweetness. 

• Verse 12: God Hath Set His Hand and Seal to Change the Times and Seasons, and to Blind Their Minds...
• The Lord's statement here is an interesting one.  To understand what's going on I think it's useful to first understand the imagery.  The notable imagery is that of God "set[ting] his hand and seal."  Like a king pressing his signet ring into the wax of a proclamation to make it official, God has set his seal to what is prophesied here concerning the enemies of the saints.  God is a king making an official decree.  And what is that decree? 
• To understand that, we should focus on the use of the word "that" when the Lord declare he has "set his hand and seal to change the times and seasons, and to blind their minds, that they may not understand his marvelous workings.  "That" is functioning as a demonstrative pronoun, which has the meaning of "so that" or "in order that" which has the meaning of purpose.  Thus another way to write the clause is as follows: "set his hand and seal to change the times and seasons, and to blind their minds, so that they may not understand his marvelous workings."
• We we write it this way, the verse makes more sense.  Here we see that the Lord is doing something to bring about a certain purpose.  In this case, the Lord is blinding the minds of JS' enemies so they don't understand the Lord's workings.  And continuing reading, he says: 
• that he may prove them also and take them in their own craftiness;
• or phrased differently 
• so that he may prove them also and take them in their own craftiness;
• Read together we get: 
• And also that God hath set his hand and seal to change the times and seasons, and to blind their minds, so that they [the enemies] may not understand his [the Lord's] marvelous workings; so that he [the Lord] may prove them [the enemies] also and take them in their own craftiness.. 
• Combining these we learn that the Lord is going to blind the minds of JS' enemies so they don't understand the Lord's workings and by not understand the Lord's workings the Lord may "prove" them and take them in "their own craftiness."  By blinding their minds, their craftiness (skillfulness/cunningness) will be to their downfall.  The wicked will not discern the hand of God at work in the events of history until it is too late to avoid destruction, turning the actions they've inflicted onto others against them. 

• Verse 13: Because their Hearts are Corrupted: 
• The reason God will do what he described in verse 12 to JS' enemies is because they are corrupt, which corruption is manifested in their desire to see others suffer.  Because they are corrupted to this degree, God will blind their minds, causing them to err and suffer.  I believe the "blinding" of minds occurs by God removing his light from JS' enemies, so that Satan has full control to inflict them, which bring up their downfall. 

16 Cursed are all those that shall lift up the heel against mine anointed, saith the Lord, and cry they have sinned when they have not sinned before me, saith the Lord, but have done that which was meet in mine eyes, and which I commanded them [This cursing is directed specifically to those who curse JS]. 17 But those who cry transgression do it because they are the servants of sin, and are the children of disobedience themselves. 18 And those who swear falsely against my servants, that they might bring them into bondage and death— [Verse 18 is expanded to include cursing against those who persecute the Lord's servants] 19 Wo unto them; because they have offended my little ones they shall be severed from the ordinances of mine house. 20 Their basket shall not be full, their houses and their barns shall perish, and they themselves shall be despised by those that flattered them. 21 They shall not have right to the priesthood, nor their posterity after them from generation to generation. 22 It had been better for them that a millstone had been hanged about their necks, and they drowned in the depth of the sea. 23 Wo unto all those that discomfort my people, and drive, and murder, and testify against them [the Lord's people], saith the Lord of Hosts; a generation of vipers shall not escape the damnation of hell. 24 Behold, mine eyes see and know all their [the enemies of his people] works, and I have in reserve a swift judgment in the season thereof, for them [the enemies of his people]  all; [Notice the Lord's anger toward the enemies of his people] 25 For there is a time appointed for every man, according as his works shall be. 

• Verse 19: Offended My Little Ones
• This appellation "little ones" is a quotation from Matthew (along with verse 22), where the Lord warns: "whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." (Matthew 18: 6).  Many interpret "little ones" to be referring to children.  Interestingly, that is not how the Lord is using that appellation in this section.  Instead, "little ones" refers to his servants.  Further notice that in verse 22 of section 121, the Lord quotes Matthew 8's statement that it were better for the offender of his "little ones" to be drowned in the depths of the sea.  The connection then between the Lord's statement in Matthew 8 and section 121:19-23 is explicit.  The "little ones" doesn't refer to his little children, as some suppose, but to his servants. 
• The Lord, then, cares deeply about his servants and will curse their enemies.  This caring is made even more explicit in section 121 when the Lord declares that the enemies of his "little ones" will be cut off from the priesthood, which is a serious curse.  The Lord also declares that the enemies of his "little ones" will suffer economic hardships and be rejected, and will be suffer damnation and a swift judgment in due time. 
• Why does the Lord express this?  Here's my take: It's because those who are his servants are those who are justified and sanctified.  As justified, they have repented of their sins.  As sanctified, their hearts are have not only been changed to desire good, but have been purified to be good.  The sanctified are those whose lives add value and a net plus to the world.  They give, instead of take and devote their entire lives to the wellbeing of their fellow men.  Those that seek to persecute these kind of people are persecuting those who  bring goodness into the world. They are, in other words, attacking what is good.  And because they do, they are the most vile of all. 
• Verses 24 - 25: Time Appointed For Every Man
• Verses 24 and 25 are linked.  In verse 24, the Lord explains that he has reserved a swift judgment for the enemies of his servants, which judgment will come in a season "thereof".  Season refers to a time period.  What the Lord is likely saying is that the judgment against  enemies of his servants won't be immediate, but it will come at a certain period.  Verse 25 explains why [the conjunction "for" in this context means "because of"].  Because everyman receives an appointed time according to his works.  The "appointed time" likely refers to judgment, since that was the subject of verse 24.  Thus, everyman receives an appointed time of judgment according to his works. The judgment will be swift, however, when that appointed time (season) arrives.  
• Verse 25 is likely an allusion to Ecclesiastes, where the writer declares: "I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work."  (3:17)
• At judgment day, man will be judged according to his works.  Because the enemies of the Lord's people have done evil works, then they will be judged according to their evil works.  Their works, in other words, will follow them. 

26 God shall give unto you [JS] knowledge by his Holy Spirit, yea, by the unspeakable gift of the Holy Ghost, that has not been revealed since the world was until now; 27 Which our forefathers have awaited with anxious expectation to be revealed in the last times, which their minds were pointed to by the angels, as held in reserve for the fulness of their glory; 28 A time to come in the which nothing shall be withheld, whether there be one God or many gods, they shall be manifest. 29 All thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the gospel of Jesus Christ. 30 And also, if there be bounds set to the heavens or to the seas, or to the dry land, or to the sun, moon, or stars—31 All the times of their revolutions, all the appointed days, months, and years, and all the days of their days, months, and years, and all their glories, laws, and set times, shall be revealed in the days of the dispensation of the fulness of times—32 According to that which was ordained in the midst of the Council of the Eternal God of all other gods before this world was, that should be reserved unto the finishing and the end thereof, when every man shall enter into his eternal presence and into his immortal rest.

• Verse 29: Thrones and Dominions... 
• The statement about thrones and dominions, principalities and powers refer to different stations within the heavenly hierarchy.  
• One commentator explained: 
• These terms are used in the New Testament to indicate different spiritual powers—usually understood as different spiritual ranks, glories, or types of angels or other heavenly beings (see Romans 8:38; Ephesians 1:21; 6:12; Colossians 1:16; 2:10, 15).  The terms are also used in D&C 132:19 in a manner that suggests grades or degrees of spiritual power inherited by those sealed up with Christ in the new and everlasting covenant.  All spiritual powers, both good (as in this verse) and evil (see Ephesians 6:12), function by divine permission or authority, and all are subject to Christ and will be subject also to those who rule with him.
• Verse 32: The Which Was Ordained in the Midst of the Council of the Eternal God
• Joseph Fielding Smith taught: 
• In the far distant past before the foundations of this earth were laid, a grand council was held in heaven. At that council plans were perfected and an organization formed for the government of this earth during its mortal probation. Our Eternal Father, knowing the end from the beginning, chose from among the spirits those to be his rulers and prophets to assist in carrying through his eternal purposes on this earth in relation to the final destiny of men... Joseph Smith was chosen to stand at the head of the work of the Lord in the last days, and his work was assigned to him through the fore-knowledge of our Eternal Father in the eternities before he was born. He came in the spirit of Elias to prepare the way for the coming of our Lord. No prophet since the days of Adam, save, of course, our Redeemer, has been given a greater mission. (Doctrines of Salvation, 1: 184)

33 How long can rolling waters remain impure? What power shall stay the heavens? As well might man stretch forth his puny arm to stop the Missouri river in its decreed course, or to turn it up stream, as to hinder the Almighty from pouring down knowledge from heaven upon the heads of the Latter-day Saints.

• Verse 33: How Long Shall Rolling Water Remain Impure 
• In the letter, JS also declared: 
• What is Boggs or his murderous party, but wimbling willows upon the shore to catch the flood-wood? As well might we argue that water is not water, because the mountain torrents send down mire and roil the crystal stream, although afterwards render it more pure than before; or that fire is not fire, because it is of a quenchable nature, by pouring on the flood; as to say that our cause is down because renegades, liars, priests, thieves and murderers, who are all alike tenacious of their crafts and creeds, have poured down, from their spiritual wickedness in high places, and from their strongholds of the devil, a flood of dirt and mire and filthiness and vomit upon our heads. No! God forbid. Hell may pour forth its rage like the burning lava of mount Vesuvius, or of Etna, or of the most terrible of the burning mountains; and yet shall "Mormonism" stand. Water, fire, truth and God are all realities. Truth is "Mormonism." God is the author of it. He is our shield.

34 Behold, there are many called, but few are chosen. And why are they not chosen? 35 Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson— 36 That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness. 37 That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man. 38 Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the saints, and to fight against God. 

• Verses 34 - 37: Many Called, But Few Are Chosen 
• As we've learned in a previous post, the terms "called" and "chosen" are distinct for each other.  Calling refers to being appointed to one's their duty, for which they agreed to honor in the pre-existence -- at their foreordination.  It does not necessarily refer to a church calling, although a church calling may be a way we fulfill our duty and premortal assignment.  For some, their patriarchal blessing will provide guidance as to what their earthly assignment is. For others, they will learn through the Spirit and/or angelic ministration.  Being chosen, on the other hand, is when one has fulfilled their responsibility and is now chosen -- or, alternatively expressed, elected.  Thus the person is "called and elected." Bruce R. McConkie taught: 
• Actually, if the full blessings of salvation are to follow, the doctrine of election must operate twice. First, righteous spirits are elected or chosen to come to mortality as heirs of special blessings. Then, they must be called and elected again in this life, an occurrence which takes place when they join the true Church (D&C 53: 1). Finally, in order to reap eternal salvation, they must press forward in obedient devotion to the truth until they make their “calling and election sure” (2 Peter 1), that is, are “sealed up unto eternal life” (D&C 131:5). (McConkie, Doctrinal New Testament Commentary, 2:274–75) 
• When one is called and elected they are qualified for exaltation.  Note both conditions must be satisfied.  They must have been foreordained to perform an earthly assignment and then fulfill that assignment -- that is, "magnify their calling."  If they do, then they will receive the fullness of the Melchizedek priesthood, with its attendant blessings of exaltation (see D&C 84: 33-40)  
• To have one’s calling and election made sure is to be sealed up unto eternal life; it is to have the unconditional guarantee of exaltation in the highest heaven of the celestial world; it is to receive the assurance of godhood; it is, in effect, to have the day of judgment advanced, so that an inheritance of all the glory and honor of the Father’s kingdom is assured prior to the day when the faithful actually enter into the divine presence to sit with Christ in his throne, even as he is “set down” with his “Father in his throne” (Rev. 3:21). (McConkie, Doctrinal New Testament Commentary, 3:31–32)
• But despite what lays in store for the foreordained, they can fall from their potential blessings.  And the Lord explains how:  their "hears [get] set upon the world" and "aspire to the honors of men" causing them to not understand that possessing authority and power in the priesthood comes from righteousness. [1]  
• And when we "undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness" then we fail to act in righteousness. 
• Moreover, it is possible that even those who are chosen and receive the fullness of the Melchizedek priesthood can lose it by doing any of those unrighteous acts.  Sadly for these people if they fail to repent, then they become enemies of the Lord's church and will not receive "forgiveness of his sins in this world nor in the world to come." (see D&C 84:41) 
• Verse 36: The Rights of the Priesthood Are Inseparably Connected... 
• One commentator explained: 
• A man holding the priesthood has the authority to act for God.  Under certain well-defined circumstances God allows the priesthood holder to borrow his divine power in order that the man may accomplish his objectives.  And what are those circumstances?  The priesthood holder is empowered to do only what God would do in a given situation.  When the priesthood holder moves outside those limits, his connection to God’s power is broken, and he is no longer authorized or empowered to exercise the priesthood (see also D&C 46:30).  It is impossible to use the power of God to do wickedness.
• Verse 37: Gratify our Pride
• President Ezra Taft Benson taught, “Pride does not look up to God and care about what is right. It looks sideways to man and argues who is right. Pride is manifest in the spirit of contention. Was it not through pride that the devil became the devil? Christ wanted to serve. The devil wanted to rule. Christ wanted to bring men to where he was. The devil wanted to be above men. Christ removed self as the force in his perfect life. It was not my will, but thine be done [Mark 14:36; Luke 22:42]” (CR, April 1986, 6, emphasis added).
• Verse 38: Kick Against the Pricks 
• Once commentator explained the meaning of this phrase: 
• An ox or other plow animal is turned right or left by being jabbed or pricked with a long, sharpened pole called a goad.  When a stubborn animal resists the will of its owner by turning toward and kicking back against the pricking of the goad, all it accomplishes is to injure itself on the sharpened point.  The Lord applied this imagery to the apostle Paul on the road to Damascus.  Paul had apparently resisted the subtle promptings of the Spirit as it tried to guide him, and like a stubborn ox, he kicked against the pricking of the Lord’s goad—to his own greater injury (see Acts 9:5).

39 We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion  40 Hence many are called, but few are chosen. 41 No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; 42 By kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile— 43 Reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy; 44 That he may know that thy faithfulness is stronger than the cords of death. 

• Verse 39: They Will Immediately Begin to Exercise Unrighteous Dominion 
• In my experience, I've found that while trials are tough and wrenching, they are also vehicles for learning, if we seek for wisdom.  I think the reason is because trials, if we allow them to, humble us and humility invites the Spirit.  After all, the Lord is closet to the broken hearted (see Psalm 34:18) .  Trials weaken the flesh, which empowers our spirit, allowing it to receive more knowledge. 
• Above, in the Background Section, I provided a brief description of the inhumane conditions JS and his companions were placed it.  Yet, throughout this, JS' experience caused him to pen important truths expanding our understanding of God's  retribution of the wicked, the purpose of suffering, and the nature of man.  Here, verse 39 lays out an important truth that JS likely learned from his persecution in Kirtland and Missouri: that most men are terrible when it comes to holding power and authority. 
• This truth further sheds light on why those who seek for exaltation must be proven to every extent possible.  It's because their character must be tested to see if they will exercise righteous dominion when they are exalted.  Christ can sit at the right hand of God because he proved that nothing could change his character.  He proved that he is reliable in every facet.  Others, like Abraham, are enthroned because they showed the same thing.  The fact is that trials reveal who we are. And God uses trials to test our reliability and loyalty to him and to goodness. 
• Although the Greek gods are the product of myth, what if they weren't?  What if the universe was governed by capricious and flawed deities?  What if the deity over this earth was moody and judged the righteous and wicked inconsistently.  Or what if he got bored easily and decided to throw lighting bolts for the heck of it?  Would anyone enjoy living in this universe?  Of course, this is a bit satire.  But it illustrates why God must test those who seek to be like him.  If a Mussolini was placed in God's position, we'd be miserable and oppressed. 

45 Let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God; and the doctrine of the priesthood shall distil upon thy soul as the dews from heaven. 46 The Holy Ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and truth; and thy dominion [Notice that the Lord refers to one of the hierarchies.  Those who possess charity and let virtue govern their thoughts shall receive dominion, distinct from power and principalities] shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever.

• Verses 45 - 46: Let Thy Bowels Be Full of Charity...and Let Virtue Garnish Thy Thoughts...
• The key to advancing in knowledge is twofold: 1) Have charity and 2) adorn our thoughts with virtue "unceasingly." Charity is more than having love, but also includes our inward orientation.  According to Moroni, those who have charity are patient, kind, not envious, not prideful, not selfish, not easily irritated/offended, do not think about evil, and does not enjoy distortion and falsehood, rejoice in truth, and endure all things.  Those who possess these attributes align with God.  And because they are like him, they can receive what God knows.  This is one reason why charity is the greatest of all gifts.  Because it is the gift that makes us like God.  A person who possess the love of Christ, can only attract light.  It's impossible to have this kind of love and be evil. 
• Some people may find that their connection with God is more limited than they would like.  To them, I offer this advice: seek for the gift of charity and you will find that your connection with God will increase.  For as John teaches, when we have love, we walk in the light and with the fellowship of God.
• Charity combined with a saturation in virtue [moral goodness] leads to being like God. God is who he is because there is not darkness in him (1 John 1:5).  Therefore, when we saturate our minds with goodness, which is light, we connect with the source of the light -- God.  

Section 122

1 The ends of the earth shall inquire after thy name, and fools shall have thee in derision, and hell shall rage against thee; 2 While the pure in heart, and the wise, and the noble, and the virtuous, shall seek counsel, and authority, and blessings constantly from under thy hand. 3 And thy people shall never be turned against thee by the testimony of traitors. 4 And although their influence shall cast thee into trouble, and into bars and walls, thou shalt be had in honor; and but for a small moment and thy voice shall be more terrible in the midst of thine enemies than the fierce lion, because of thy righteousness; and thy God shall stand by thee forever and ever.

5 If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea; 6 If thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters; and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garments, and shall say, My father, my father, why can’t you stay with us? O, my father, what are the men going to do with you? and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb; 7 And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. 8 The Son of Man hath descended below them all. Art thou greater than he?

• Verse 5: Shall Give Thee Experience and Be For Thy Good
• There are two types of knowledge: theoretical/abstract and experiential. While we can learn through theoretical knowledge, it often requires experience to fully understand the principles.  We came to earth to gain this experience, which we couldn't gain any other way.  For instance, it is one thing to lean about having faith in God when his presence and influence is not readily seen, versus actually living out that faith in a fallen world and subject to the infirmities of the flesh.  The level of faith exercised on earth is far greater than that in the pre-existence.  I think this is why the JS taught that those who gain more knowledge and intelligence through "diligence and obedience" have more advantage in the post-mortal world than those who don't. 
• As explained above, trials are fertile ground for learning because they put us in a position to seek for answers by exposing us to what we don't know.  Simply put, trials are challenging because they expose us to things that lay outside our current awareness.  It's that lack of awareness that makes it unsettling.  For instance, those who lose their job don't have the awareness of what God has planned for them if they remain faithful.  Lehi maybe knew that God was leading his family to a promised land, as they wandered years in the wilderness, but didn't know how much better it would be than his present circumstances at the time.  Similar, JS could not see what would happen after Liberty Jail.  Because expose us to what we don't know, they push us to seek for answers to the unknown.  However, it is this space, between the unknown and known that learning occurs.  This letter (which are excerpted in section 121-123) is a testament to this truth.  I encourage the reader to read the actual letter and see all the truth that JS is dispensing.  
• Trials will inevitably expose a weakness in our character by revealing the limits of our faith and/or challenges that still affect us.  To crystalize this principle, I think it's best to use the analogy of school.  In school, people are graded based on their understanding.  Students take tests to see if they've mastered the knowledge and skillset for their grade level.  In our life, trials are the "tests" that grade our knowledge of truthful principles.  The greater light we've obtained, the greater our ability to faithfully endure trials because we possess the principles to know how to.  If we are struggling through a trial, then we don't possess sufficient truth to properly endure it. 
• Paul in 1 Corinthians teaches the following, which is very applicable to our discussion.  To the saints he writes: "Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is." (1 Corinthians 3: 13) 
• "Fire" is an imagery of trials and judgment.  It can also be linked to both ideas, since judgment can be a trial.  What Paul is teaching is that trials will reveal whether the principles we follow are true or not.  Every man's work is made manifest because his principles will be exposed.  Those who adhere to false principles about life will struggle through trials.  Those who don't, won't.  This is not to say they avoid suffering and pain, but that they have the principles to endure the trial faithfully while maintaining their character.  
• Paul then adds the following: 
• If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
• Those who adhere to false principles will be exposed by the trial.  It is through that exposure (the burning) that they can either choose to correct course, which leads to salvation, or to remain. Take advantage of whatever trial your experiencing to learn more. 

9 Therefore, hold on thy way, and the priesthood shall remain with thee; for their bounds are set, they cannot pass. Thy days are known, and thy years shall not be numbered less; therefore, fear not what man can do, for God shall be with you forever and ever.

Section 123 

1 And again, we would suggest for your consideration the propriety of all the saints gathering up a knowledge of all the facts, and sufferings and abuses put upon them by the people of this State; 2 And also of all the property and amount of damages which they have sustained, both of character and personal injuries, as well as real property; 3 And also the names of all persons that have had a hand in their oppressions, as far as they can get hold of them and find them out. 4 And perhaps a committee can be appointed to find out these things, and to take statements and affidavits; and also to gather up the libelous publications that are afloat; 5 And all that are in the magazines, and in the encyclopedias, and all the libelous histories that are published, and are writing, and by whom, and present the whole concatenation of diabolical rascality and nefarious and murderous impositions that have been practiced upon this people— 6 That we may not only publish to all the world, but present them to the heads of government in all their dark and hellish hue, as the last effort which is enjoined on us by our Heavenly Father, before we can fully and completely claim that promise which shall call him forth from his hiding place; and also that the whole nation may be left without excuse before he can send forth the power of his mighty arm. 

7 It is an imperative duty that we owe to God, to angels, with whom we shall be brought to stand, and also to ourselves, to our wives and children, who have been made to bow down with grief, sorrow, and care, under the most damning hand of murder, tyranny, and oppression, supported and urged on and upheld by the influence of that spirit which hath so strongly riveted the creeds of the fathers, who have inherited lies, upon the hearts of the children, and filled the world with confusion, and has been growing stronger and stronger, and is now the very mainspring of all corruption, and the whole earth groans under the weight of its iniquity. 8 It is an iron yoke, it is a strong band; they are the very handcuffs, and chains, and shackles, and fetters of hell.

9 Therefore it is an imperative duty that we owe, not only to our own wives and children, but to the widows and fatherless, whose husbands and fathers have been murdered under its iron hand; 10 Which dark and blackening deeds are enough to make hell itself shudder, and to stand aghast and pale, and the hands of the very devil to tremble and palsy. 11 And also it is an imperative duty that we owe to all the rising generation, and to all the pure in heart— 12 For there are many yet on the earth among all sects, parties, and denominations, who are blinded by the subtle craftiness of men, whereby they lie in wait to deceive, and who are only kept from the truth because they know not where to find it— 13 Therefore, that we should waste and wear out our lives in bringing to light all the hidden things of darkness, wherein we know them; and they are truly manifest from heaven—14 These should then be attended to with great earnestness. 

• Verse 12: We Should Waste and Wear Out Our Lives...
• Although there are those who possess truth that enables them to live a rich and fulfilling life, others don't.  Unfortunately, some grow up in environment where bad behavior was modeled to them.  Some are abused, leaving a bitter stain against their abusers and life.  Some turn to drugs to self-medicate their pain, because they don't realize there is a better way.  Many go through life suffering more than they need to because they don't know how to handle it, and "many are blinded by the subtle craftiness of men" and they remain where they are because they don't know where to find the truth. 
• But for those who posses truth, it is their job to share that with others so they can alleviate the suffering.  Those who have overcome some aspect of suffering, are morally obligated to share that truth with others.  I look at myself, comparing where I was 10-20 years ago, and where I am now.  And the change has been drastic.  I realized that much of my suffering was unnecessary and prolonged by my stubbornness and false expectations.  But I came alive when I learned from those who possessed greater truth than I.  And this is why week after week I continue to write these commentaries, because I hope that I can share what I've learned to others, that thereby they might find joy by improving their character.  [2]  So far I have consistent readership, which gives me hope that some of you are being benefited by what I have to share. 
• In any case, this is what disciples of Christ are called to do.  Many remain lost and it's our duty to seek after them. [3]

15 Let no man count them as small things; for there is much which lieth in futurity, pertaining to the saints, which depends upon these things. 16 You know, brethren, that a very large ship is benefited very much by a very small helm in the time of a storm, by being kept workways with the wind and the waves. 17 Therefore, dearly beloved brethren, let us cheerfully do all things that lie in our power; and then may we stand still, with the utmost assurance, to see the salvation of God, and for his arm to be revealed.

Endnotes

[1] This verse, moreover, when placed in context in Joseph’s letter, specifically warns against one particular form of unrighteousness.  We should note the thoughts in the History of the Church that preceded the recording of verse 34 in that record:

And if there are any among you who aspire after their own aggrandizement, and seek their own opulence, while their brethren are groaning in poverty, and are under sore trials and temptations, they cannot be benefited by the intercession of the Holy Spirit, which maketh intercession for us day and night with groanings that cannot be uttered. We ought at all times to be very careful that such high-mindedness shall never have place in our hearts; but condescend to men of low estate, and with all long-suffering bear the infirmities of the weak. Behold, there are many called, but few are chosen . . . (HC 3:299).

[2] After this year, my blog will shift to a different focus.  Instead of doing commentaries like I've done, I will focus on doing series about specific gospel topics.  A lot of them will consist of things I've written in these commentaries, but it will be organized topographically, which I think will be more helpful for the reader to understand and internalize the ideas -- and also see how they are connected to each other. I also am shifting to this because keeping this schedule of publishing weekly commentaries is very time consuming.  

My purpose for doing the commentaries was to illustrate how to read the scriptures, to show how rich and deep they are, and demystify them, showing that they are accessible and a great treasure.  Finally, I am also planning on finishing the commentary for the Book of Mormon that I was unable to do, that way the interested reader has a complete commentary for the Book of Mormon and Doctrine and Covenants, providing a solid foundation to embark on scripture study. 

[3] I will go in greater detail about this idea in the final part of Kingdom of Heaven is Within Series.