Commentary for Doctrine and Covenants: Section 124

Section 124

Background Information 

Section 124 was received nearly two years after JS and his companions escaped from Liberty Jail.  It is the longest revelation in the Doctrine and Covenants.  After the extermination order that issued by Governor Boggs, the saints began making their exodus out of Missouri to Illinois, where they hoped to find refuge from the persecution.  To their pleasant surprise, the people of Quincy, Illinois were very sympathetic to their plight and suffering, and offered them food and material aid.  A Doctor Isaac Galland lived in Commerce, Illinois, a small settlement fifty miles north of Quincy, also on the eastern shore of the Mississippi.  He owned considerable land in Commerce and the surrounding vicinity.  He wrote to the Church in Quincy and offered some farm land in Commerce for rent in case the saints wished to settle there.  JS worked on this arrangement while detained in Liberty Jail. 

Joseph Smith and his companions were freed from their captivity in Liberty Jail on April 16, 1839, and joined the Saints a few days later.  Dimick Huntington, who was at the docks when Joseph Smith arrived, later vividly described Joseph’s appearance after months of confinement in Liberty Jail. The Prophet “was dressed in an old pair of boots, full of holes, pants torn [and] tucked inside of boots.” He “had not been shaved for some time” and wore a “blue cloak with collar turned up, wide brim black hat, rim sopped down.” Huntington finished his description by adding that Joseph “looked pale and haggard.”

Two days later, a conference was held and a committee appointed to select a place for the gathering of the exiled saints.  On May 1, the committee purchased a farm in Commerce from Dr. Galland for nine thousand dollars and another smaller farm in Commerce for five thousand dollars from Hugh White.  Additional lands were soon purchased in Commerce from Dr. Galland and others.  Some lands were also purchased in Iowa just across the Mississippi River from Commerce. The name Commerce was changed by Joseph to “Nauvoo,” a word apparently of Hebrew derivation which means “beautiful location,” carrying with it also the idea of “rest.”

During the spring and summer the saints began to gather towards Nauvoo.  However, one obstacle in their way was the swampy, mosquito-infested area, and with it malaria.  By July 1839 a malaria epidemic swept through the settlement causing many saints to become infected, including the prophet, and killing others.  But despite this affliction, the Lord's grace was shown to the saints as many of the leaders, including the sick JS, moved from tent-to-tent administering blessings upon the sick and with many being restored to health.  

One remarkable anecdote is told of Joseph’s healing mission. A Brother Elijah Fordham was affected by the illness to the point of being semiconscious and apparently moribund. 

Bending over him, the Prophet asked the dying man if he knew him, and believed him to be a servant of God. In a whisper, Brother Fordham replied that he did. Joseph then took him by the hand, and with an energy that would have awakened the dead, he commanded him in the name of Jesus Christ to arise from his bed and walk. Brother Fordham leaped from his bed, removed the bandages and mustard plasters from his feet, dressed himself, ate a bowl of bread and milk, and accompanied the brethren to the other houses on their mission of love ( HC 2:19).

Still, some saints did not survive as the virus continued into he 1840s . Notable among his victims were Bishop Edward Partridge and his daughter, Harriet died.  Partridge languished in his bed for several days before he passed, just a week and a half after Harriet's death.  

Around the  time that the saints are contending with a malaria epidemic, the apostles prepared their leave to Britain.  In early August, Wilford Woodruf and John Taylor departed to England, with Parley and Orson Pratt leaving soon thereafter.  Brigham Young had also planned to leave, but become very ill and rested until he could regain more of his strength.  However, he and Heber Kimball departed by wagon, giving a "hurrah for Israel" shout to their families.  

Furthermore, as the apostles were leaving on their missions to England, JS along with Elias Higbee, friend and legal adviser, and John Reynolds, a congressman from Illinois, departed to Washington DC to seek a redress from their injustices committed against them in Missouri.  However, their efforts were to no avail as President Van Burden remarked "“I can do nothing for you, gentlemen.  If I were for you, I should go against the whole state of Missouri, and that state would go against me in the next election.”  JS also did not find relief from Congress, as they determined that the matter of redress was a state, not a federal issue.  JS and Elias soon returned to Nauvoo, remarking to Elias, "Our business is at last ended here.  I have done all I could in this matter."

On December of 1840, a city charter was granted to Nauvoo, giving the saints the full power to govern themselves.  The Nauvoo charter also contained two other specific charters: one for the establishment of a university in Nauvoo, and another for the organization of an independent military body to be called the “Nauvoo Legion.” The “Legion” was to have a commanding officer known as the lieutenant-general and a second officer, the major-general.  Although militia's were generally state-run, , it was not uncommon during the 19th century for towns to have their own militia. 

Section 124 was received shortly after the governor of Illinois signed the charter for the city of Nauvoo along with several other charters, including one for the University of Nauvoo.  This revelation became something of a blueprint for the development of Nauvoo and the Church for the rest of JS’ life.

Section 

1 Verily, thus saith the Lord unto you, my servant Joseph Smith, I am well pleased with your offering and acknowledgments, which you have made; for unto this end have I raised you up: that I might show forth my wisdom through the weak things of the earth. 

• Verse 1: Unto This End
• The Lord's purpose of using an uneducated man, such as JS, was to show the Lord's wisdom through JS.  One commentator wrote: 
• Intermittently over the preceding 14 years, the Lord and his angels had been pretty stern with the Prophet Joseph Smith.  Moroni warned him not to seek the plates for monetary gain.  On one occasion, he received such a stern rebuke from the angel that he looked physically spent, admitting "I have taken the severest chastisement that I have ever had in my life." (History of Joseph Smith by His Mother [Salt Lake City: Stevens & Wallis, Inc., 1945], 99 - 101)  The Lord rebuked him regarding the 116 pages, "behold, how oft you have transgressed the commandments and the laws of God, and have gone on in the persuasions of men. For, behold, you should not have feared man more than God... because of transgression, if thou art not aware thou wilt fall... therefore, repent of that which thou hast done which is contrary to the commandment which I gave you... Except thou do this, thou shalt be delivered up and become as other men, and have no more gift." (D&C 3:6-11)  Five years later, the Prophet was told, "verily I say unto Joseph Smith, Jun.-You have not kept the commandments, and must needs stand rebuked before the Lord." (D&C 93:47)
• If the Lord loveth him whom he chasteneth (Heb. 12:6), then the Lord loved Joseph Smith.  The "rough stone rolling" had become pretty smooth around the edges by 1841.  Over the years, he had withstood multiple rebukes from the Lord; he had weathered the apostasy of Kirtland in 1837; he had passed the test of Liberty Jail in the winter of 1838.  How pleasant it must have been, then, for Joseph to know that the Lord was "well pleased."  His offering for the cause had fully demonstrated that in all things the Lord's cause would come first.  There would be no more bending to the persuasions of men.  The Prophet had learned his lessons. He had weathered the storms.
• Brigham Young made the following observations about JS
• Joseph Smith never professed to be a dressed, smooth, polished stone, but to have come rough out of the mountain; and he has been rolling among the rocks and trees, yet it has not hurt him at all: but he will be as smooth and polished in the end as any other stone, while many who were so very polished and smooth in the beginning get badly defaced and spoiled while they are rolling about. (HC 6: 21.)
• And Historian Scoot Facer Proctor had this to say about JS and his growth into the stature of a man: 
• Joseph emerged from his months in the Liberty jail with deeper spiritual maturity and power. For nearly nineteen years he had often faced mobs or persecutions, but in prison, though miserable, he had unhindered time to ponder on all the things he had been through and learned. Before the jail, because of his lack of polish and experience, he used great orators to speak for him, like Sidney Rigdon and Oliver Cowdery. Now he would stand on his own." ( Witness of the Light, 172.)

2 Your prayers [JS' prayers] are acceptable before me; and in answer to them I say unto you, that you are now called immediately to make a solemn proclamation of my gospel, and of this stake [Nauvoo] which I have planted to be a cornerstone of Zion, which shall be polished with the refinement which is after the similitude of a palace. 3 This proclamation shall be made to all the kings of the world, to the four corners thereof, to the honorable president-elect, and the high-minded governors of the nation in which you live, and to all the nations of the earth scattered abroad. 4 Let it be written in the spirit of meekness and by the power of the Holy Ghost, which shall be in you at the time of the writing of the same; 5 For it shall be given you by the Holy Ghost to know my will concerning those kings and authorities, even what shall befall them in a time to come. 6 For, behold, I am about to call upon them to give heed to the light and glory of Zion, for the set time has come to favor her.

• Verse 2: Make A Solemn Proclamation 
• Robert B. Thompson is called in verse 12 to help write this proclamation.  However, he died only seven months after this revelation was received and never worked on the proclamation.  John C. Bennett, who was called to assist in the promulgation of the gospel, fell into apostasy.  Because JS was burdened by many responsibilities and problems in Nauvoo, he never had a chance to write it.  But JS worried over his failure to complete this project until the time of his death.  At one point, W. W. Phelps was asked to write the proclamation.  He finished twenty-two pages and took them to JS for approval.  JS said in effect, “Not bad, but continue to work on it.” We still have these twenty-two pages in the church historian’s office.  JS never saw the fulfillment of this commandment.
• A year after JS’ martyrdom, Parley P. Pratt was directed by the Twelve to compose such a proclamation which was published in New York on April 6, 1845.  This Proclamation of the Twelve Apostles was published by Wilford Woodruff in the Millennial Star of October 15, 1845.  On October 3, 1975, Elder Ezra Taft Benson, then president of the Quorum of the Twelve, referred to this proclamation and read portions of it in a general conference address.  

7 Call ye, therefore, upon them [the governing authorities] with loud proclamation, and with your testimony, fearing them [the governing authorities] not, for they [the governing authorities] are as grass, and all their [the governing authorities] glory as the flower thereof which soon falleth, that they may be left also without excuse— 8 And that I may visit them [the governing authorities] in the day of visitation, when I shall unveil the face of my covering, to appoint the portion of the oppressor among hypocrites, where there is gnashing of teeth, if they reject my servants and my testimony which I have revealed unto them. 9 And again, I will visit and soften their [the governing authorities] hearts, many of them for your good [not all of the governing authorities will be humbled, but many will for the good of the saints], that ye may find grace in their [the governing authorities] eyes, that they may come to the light of truth, and the Gentiles to the exaltation or lifting up of Zion [Verse 9 seems to be an reference to Isaiah's statement about the "kings and queens" of the Gentiles being the nursing mothers scattered Israel.  Perhaps this is what Isaiah is getting at?]. 10 For the day of my visitation cometh speedily, in an hour when ye think not of; and where shall be the safety of my people, and refuge for those who shall be left of them? 11 Awake, O kings of the earth! Come ye, O, come ye, with your gold and your silver, to the help of my people, to the house of the daughters of Zion.

12 And again, verily I say unto you, let my servant Robert B. Thompson help you to write this proclamation, for I am well pleased with him, and that he should be with you; 13 Let him, therefore, hearken to your [JS'] counsel, and I will bless him [Robert] with a multiplicity of blessings; let him be faithful and true in all things from henceforth, and he shall be great in mine eyes; 14 But let him remember that his stewardship will I require at his hands.  15 And again, verily I say unto you, blessed is my servant Hyrum Smith; for I, the Lord, love him because of the integrity of his heart, and because he loveth that which is right before me, saith the Lord. 16 Again, let my servant John C. Bennett help you in your labor in sending my word to the kings and people of the earth, and stand by you, even you my servant Joseph Smith, in the hour of affliction; and his reward shall not fail if he receive counsel. 17 And for his love he shall be great, for he shall be mine if he do this, saith the Lord. I have seen the work which he hath done, which I accept if he continue, and will crown him with blessings and great glory. 18 And again, I say unto you that it is my will that my servant Lyman Wight should continue in preaching for Zion, in the spirit of meekness, confessing me before the world; and I will bear him up as on eagles’ wings; and he shall beget glory and honor to himself and unto my name. 19 That when he shall finish his work I may receive him unto myself, even as I did my servant David Patten [Remember, David Patten was killed at the battle of Crooked River during the Missouri war], who is with me at this time, and also my servant Edward Partridge, and also my aged servant Joseph Smith, Sen., who sitteth with Abraham at his right hand, and blessed and holy is he, for he is mine. 20 And again, verily I say unto you, my servant George Miller is without guile; he may be trusted because of the integrity of his heart; and for the love which he has to my testimony I, the Lord, love him. 21 I therefore say unto you, I seal upon his head the office of a bishopric, like unto my servant Edward Partridge, that he may receive the consecrations of mine house, that he may administer blessings upon the heads of the poor of my people, saith the Lord. Let no man despise my servant George, for he shall honor me. 

22 Let my servant George, and my servant Lyman, and my servant John Snider, and others, build a house unto my name [refers to what is eventually called the "Nauvoo House"], such a one as my servant Joseph shall show unto them, upon the place which he shall show unto them also. 23 And it [the Nauvoo House] shall be for a house for boarding, a house that strangers may come from afar to lodge therein; therefore let it be a good house, worthy of all acceptation, that the weary traveler may find health and safety while he shall contemplate the word of the Lord; and the cornerstone I have appointed for Zion. 24 This house shall be a healthful habitation if it be built unto my name, and if the governor which shall be appointed unto it shall not suffer any pollution to come upon it. It shall be holy, or the Lord your God will not dwell therein.

• Verse 22: Build a House Unto My Name 
• Although the house to be built was a hotel or boarding house, it is distinct from other boarding houses.  As verse 24 notes, if the house remains unpolluted, then it would be a holy habitation.  Thus this boarding was to one that was separate from the world.  The purpose of this boarding house, as noted in verse 23, was for travelers to find rest and contemplate "the word of the Lord."  Given that the gathering of Zion will occur from all corners of the earth, those traveling to Zion will have come long distances (see also verse 28).  Apparently, the Nauvoo House's purpose was to provide shelter for those travelers, and as a "place where people who came to the city could receive counsel from those whom the Lord had designated as 'plants of renown' (see Ezek. 34:29; cf. Isa. 60:21; Isa. 61:3) and as 'watchmen upon her walls' (see Isa. 62:6).  All this was part of the far-ranging plan for the gathering place of the Church."
• The Nauvoo House was an integral part of the long range plan for the gathering place of the Church. Joseph continually urged the saints to complete construction of the Nauvoo House. Verses 60-82 command several brethren to purchase stock in this house.  
• Joseph Smith continually urged the Saints to complete the construction of the Nauvoo House. He, more than many, envisioned the significance of the project. Typical of his exhortations on the matter is the reference in a sermon given at the General Conference meeting of 6 April 1843: 'It is not right that all the burden of the Nauvoo House should rest on a few individuals; and we will now consider the propriety of sending the Twelve to collect means for it. There has been too great a solicitude in individuals for the building of the Temple to the exclusion of the Nauvoo House.' Ultimately, the press of increased persecutions and the desire to complete the Temple prevailed, and on 4 March 1844 the completion of the Nauvoo House was postponed. The building was never completed, and the property and partially constructed walls remained in the hands of Emma Smith with the settlement of the Prophet's estate. (Studies in Scripture, Vol. 1: The Doctrine and Covenants, 482-483)
• The building was started in the fall of 1841, but progress was slow, and the house, as originally planned, was never completed.  The labors of the saints focused on the temple, and at first, funding was not available for the house. After the JS' death, the deed of the Nauvoo House was transferred to Emma Smith.  By 1846, the walls reached the level of the second floor. After Emma married Lewis Bidamon, he used part of the uncompleted building to build a two-story home, known as the Riverside Mansion, on the southwest corner of the lot.  The home built and lived in by Lewis Bidamon and Emma Smith Bidamon still stands and is owned by the Community of Christ Church (formerly Reorganized Church of Jesus Christ of Latter Day Saints).
• JS put a copy of the manuscript of the Book of Mormon in the cornerstone of the Nauvoo House in 1841. It was recovered by Lewis Bidamon, who gave pages of this manuscript to visitors in Nauvoo. The bodies of JS and Hyrum were buried under the Nauvoo House when they were brought from Carthage.  They were later removed and buried in what is now the family cemetery across the street.

25 And again, verily I say unto you, let all my saints come from afar [The Lord calls all saints to gather to Nauvoo to build the temple and bring what resources they can]. 26 And send ye swift messengers, yea, chosen messengers, and say unto them: Come ye, with all your gold, and your silver, and your precious stones, and with all your antiquities; and with all who have knowledge of antiquities, that will come, may come, and bring the box tree, and the fir tree, and the pine tree, together with all the precious trees of the earth; 27 And with iron, with copper, and with brass, and with zinc, and with all your precious things of the earth; and build a house to my name, for the Most High to dwell therein.  28 For there is not a place found on earth that he may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood [The fulness of the priesthood can only be revealed in the temple, hence the Lord's urgency for the saints to built it -- despite the cost, both financial and time]. 

• Verse 25 - 28: Let All My Saints Come From Afar 
• Here, the Lord is calling on saints to gather to Nauvoo, bringing what they can for contribution, to build a temple.  The purpose for building of the temple was so that the Lord can restore the fulness of the priesthood.  Interestingly, this raises a question, which I initially posed n D&C 110.  If the fulness of the priesthood was restored by Elijah in the Kirtland temple, then why does the Lord state the he will reveal the fullness of the priesthood in the Nauvoo temple?  

29 For a baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead—30 For this ordinance [baptism for the dead] belongeth to my house [the temple], and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me [Doesn't apply, since the saints are able to build a temple]. 31 But I command you, all ye my saints, to build a house unto me; and I grant unto you a sufficient time to build a house unto me; and during this time your baptisms shall be acceptable unto me [Lord gives the Saints a grace-period to build the temple.  When the grace-period expires, the baptisms for the dead will longer be acceptable]. 32 But behold, at the end of this appointment your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment [complete the temple] ye shall be rejected as a church, with your dead, saith the Lord your God. 33 For verily I say unto you, that after you have had sufficient time to build a house to me, wherein the ordinance of baptizing for the dead belongeth, and for which the same was instituted from before the foundation of the world, your baptisms for your dead cannot be acceptable unto me; 34 For therein are the keys of the holy priesthood ordained [In this case, "ordained" in the context could mean to establish or introduce], that you may receive honor and glory. 

• Verse 31: Baptism Shall Be Acceptable to Me
• In Nauvoo is where the saints are introduced and practiced baptisms for the dead, although JS learned about this ordinance in Kirtland (see D&C 137) and didn't reveal it until Nauvoo. This ordinance was apparently introduced by JS informally, when he offered solace to a lady named Jane Neyman, who had lost her teenage son, Cyrus, before being baptized.  Speaking to Janes, he opened up Paul's statement in 1 Corinthians: “Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?"  JS pointed out that Pauls' words were evidence of vicarious baptism for a deceased person. Shortly after JS sermon, Jane went to a river and was baptized for Cyrus. 
• Later at the October 1840 general conference, JS taught them more about baptism for the dead, explaining that the spirits of the dead awaited their living kindred to perform vicarious baptism.  With enthusiasm, the saints, in between session, rushed to the Mississippi river and performed vicarious baptism.  Hyrum Smith was baptized for Alvin, his brother and Emma Smith was baptized for her father, who was opposed to the gospel in mortality, but which she hoped he would accept in the next life. 
• For a time, the Lord allowed baptisms for the dead to be performed in the Mississippi River, but in section 124 he suspended practice, stating that such are to be performed in a baptismal font in the temple.  The Lord's statement in verse 31 about the baptism being acceptable refers to those baptism performed in the river.  In order for the baptisms to be acceptable, they were required to complete the temple. 
• According to Joseph Fielding Smith, from January 19, 1841 (date of section 124) to November 1841, the ordinance of baptism for the dead was suspended. 
• At the conference in October, the Prophet announced that the time had come to discontinue that practice, and from that time forth baptisms for the dead must be performed in the temple. Though the temple was not finished at that time, it had in the six months progressed far enough so that the basement could be enclosed, and in the basement a font had been build and dedicated, so that early in November, 1841, under the direction of the Prophet Joseph, baptisms for the dead commenced in the house of the Lord (Church History and Modern Revelation, 4:8).

35 And after this time [the time to complete the temple], your baptisms for the dead, by those who are scattered abroad, are not acceptable unto me, saith the Lord. 36 For it is ordained that in Zion, and in her stakes, and in Jerusalem, those places [i.e., Zion (New Jerusalem); Stakes of Zion; and Jerusalem] which I have appointed for refuge, shall be the places for your baptisms for your dead [In Zion, its stakes, and Jerusalem, are baptisms for the dead performed]. 37 And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name? 38 For, for this cause [That the ordinances may be acceptable] I commanded Moses that he should build a tabernacle, that they [Moses and the Israelites] should bear it [The tabernacle] with them in the wilderness, and to build a house in the land of promise, that those ordinances [Baptisms, Washings, etc] might be revealed which had been hid from before the world was. 39 Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices by the sons of Levi, and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained [1828 Dictionary: Established] by the ordinance of my holy house, which my people are always commanded to build unto my holy name.

• Verse 36: It Is Ordained...In Zion, and In Her Stakes..
• There will not only be temples in Zion, but also it her stakes and in Jerusalem.  On this subject, Elder Bruce R. McConkie taught: 
• By what power and under whose authorization shall the work be done? There is only one place under the whole heaven where the keys of temple building are found. There is only one people who know how to build temples and what to do in them when they are completed. That people is the Latter-day Saints. The temple in Jerusalem will not be built by Jews who have assembled there for political purposes as at present. It will not be built by a people who know nothing whatsoever about the sealing ordinances and their application to the living and the dead. It will not be built by those who know nothing about Christ and his laws and the mysteries reserved for the saints. But it will be built by Jews who have come unto Christ, who once again are in the true fold of their ancient Shepherd, and who have learned anew about temples because they know that Elijah did come, not to sit in a vacant chair at some Jewish feast of the Passover, but to the Kirtland Temple on April 3, 1836, to Joseph Smith and Oliver Cowdery. The temple in Jerusalem will be built by The Church of Jesus Christ of Latter-day Saints (The Millennial Messiah, 279-80).
• This statement that the temple in Jerusalem will be built by Christ-believing-Jews is key. And this statement by McConkie ties back to Malachi's prophesy. 
• Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts...3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. 4 Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. (Malachi 3: 1,3)
• This statement by Malachi refers to the future time period where the Jews build a holy temple to the Lord.  The building of the temple will be an "offering" to the Lord, just as it is with the saints who build the Nauvoo temple (see D&C 124:104).  However, before the Jews are able to do this, the sons of Levi (those to whom the Aaronic priesthood belongs) must be purified, since their ancestors neglected their priesthood duty.  Who will bring about the refinement is subject to debate.  It is either the Lord or his messenger -- depending how one reads the quoted passage above. 

40 And verily I say unto you, let this house [the Nauvoo temple] be built unto my name, (so) that I may reveal mine ordinances therein unto my people; 41 For I deign to reveal unto my church things which have been kept hid from before the foundation of the world, things that pertain to the dispensation of the fulness of times [And the Lord can only reveal these things through the temple]. 42 And I will show unto my servant Joseph all things pertaining to this house [The Nauvoo Temple], and the priesthood thereof, and the place whereon it shall be built. 43 And ye shall build it [The Nauvoo Temple] on the place where you have contemplated building it, for that is the spot which I have chosen for you to build it. 

44 If ye labor with all your might, I will consecrate that spot that it shall be made holy. 45 And if my people will hearken unto my voice, and unto the voice of my servants whom I have appointed to lead my people, behold, verily I say unto you, they shall not be moved out of their place [If the Saints complete the temple within the time appointed by the Lord, they shall not be moved, but remain]. 46 But if they will not hearken to my voice, nor unto the voice of these men whom I have appointed, they shall not be blest, because they pollute mine holy grounds, and mine holy ordinances, and charters, and my holy words which I give unto them [Disobedience brings sin and sin pollutes sacred spaces]. 47 And it shall come to pass that if you build a house unto my name, and do not do the things that I say, I will not perform the oath which I make unto you, neither fulfil the promises which ye expect at my hands, saith the Lord. 48 For instead of blessings, ye, by your own works, bring cursings, wrath, indignation, and judgments upon your own heads, by your follies, and by all your abominations, which you practice before me, saith the Lord.

49 Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence, and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings. 50 And the iniquity and transgression of my holy laws and commandments I will visit upon the heads of those who hindered my work, unto the third and fourth generation, so long as they repent not, and hate me, saith the Lord God. 51 Therefore, for this cause [for the reasons cited in 49-50] have I accepted the offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord your God. 52 And I will answer judgment, wrath, and indignation, wailing, and anguish, and gnashing of teeth upon their heads, unto the third and fourth generation, so long as they repent not, and hate me, saith the Lord your God.

• Verse 49: When I Give A Commandment...
• The Lord lays out an important principle: when he gives a command to a people (or person) to perform a work unto his name, and they work with all their might to perform that work but are unable to achieve it because their enemies hinder them, then the Lord will accept their work.  Thus because the righteous Missouri saints made this effort and were prevented from building the temple, the Lord will direct his judgment against the Missourian mobs, and not the righteous saints. 

53 And this [The principle laid out in verses 49-52] I make an example unto you, for your consolation concerning all those who have been commanded to do a work and have been hindered by the hands of their enemies, and by oppression, saith the Lord your God [The principle outlined in verses 49-52 is to console the righteous Missouri saints who failed to erect a temple]. 54 For I am the Lord your God, and will save all those of your brethren who have been pure in heart, and have been slain in the land of Missouri, saith the Lord [The righteous saints are saved because they sought with all their might to build the temple]. 55 And again, verily I say unto you, I command you again to build a house to my name, even in this place, that you may prove yourselves unto me that ye are faithful in all things whatsoever I command you, that I may bless you, and crown you with honor, immortality, and eternal life.

• Verse 55: ...That You May Prove Yourselves...That Ye Are Faithful In All Things 
• There is not doubt that tasks of building a temple required much effort from the saints.  Many of the saints that built the Kirtland temple relinquished beautifying and building up their own homes in order to provide time and labor for the temple.  Nauvoo would also prove difficult.  At this time the revelation was give, many of the saints were still homeless and living in tents.  Others were contending with the malaria epidemic.  The Lord's command was not easy.  But as the Lord explains, this command to build the temple was to test the faithfulness of the saints to the Lord.  The circumstances of the saints was fertile ground for showing their faithfulness, as many would be required, just as the Kirtland saints, to forgo their own comfort in order to build the temple.  But if they remain faithful then the prove the Lord that they are faithful in all things.  And by showing they are faithful in all things, they can receive exaltation. 
• As taught in a pervious post, the Lord, out of his love, desires to share his power with us. But, at the same time, it would cause harm to lesser intelligences if he exalted someone who was not righteous, as they would exercise unrighteous dominion and cause others to suffer.  To prevent this, God uses the experiences of mortality to test our resolve to do what it right and to obey him. 
• But as a corollary to this, God is also bound by the law of sacrifice.  The Lectures on Faith teaches us: "a religion that does not require the sacrifice of all things, never has power sufficient to produce the faith necessary unto life and salvation." All who expect to inherit what God has must obey this law.  However, there is also a sub-law to the law of sacrifice: those who seek for any spiritual blessings must sacrifice something else to receive the blessing they seek.   
• It is one thing to build a temple to God when a people are wealthy and have time to dedicate to its building -- or even outsource its building.  It is wholly another thing to build a temple at one's expense -- temporal, financial, and health.  The later requirement is of a greater sacrifice than the former.  And because it is, if the saints make that sacrifice, then they will receive the greater blessing.  This principle underlies the reason heavenly manifestation were poured out in great abundance before, during, and after the Kirtland temple dedication.  And I would also imagine that for many who read this, they might also notice an increase of blessing following their trial(s). 
• But instead of being limited to spiritual things, the law of sacrifice is a temporal law as well. Each of us are bound to this law.  Professional athletes, for example, obey this law.  Those who are at such calibre have chosen to give up or exchange their free-time for practicing and training.  As a result of their sacrifice, they qualify to compete at a professional calibre level.  Other examples follow as well.  Many who are successful have had to make sacrifices for that -- such as time and energy.  And some have even given up family time to be financially successful.  Inversely, criminals, also obey this law, but the other way, as they have chosen to give up hard work for that which is immediate.  Although they may receive the outcome they desire through their sacrifice, they also subject themselves to other laws -- secular-penal laws and the eternal law of justice --, but I digress a bit. 
• What underlines this truth is that all of us obey the law of sacrifice.  Some obey it and yield fruit and others obey it and don't.  But all of us are making sacrifices throughout our day, as all of us are choosing what to do with the time we have.  What the Lord desires is that we make sacrifices for him, so that they can bless us.  The Lord, in is wisdom, determined that the saints building of Nauvoo despite their poverty and challenges, would be a sufficient sacrifice to trigger the blessings of heaven. 

56 And now I say unto you, as pertaining to my boarding house [the Nauvoo House] which I have commanded you to build for the boarding of strangers, let it be built unto my name, and let my name be named upon it, and let my servant Joseph and his house have place therein, from generation to generation. 57 For this anointing have I put upon his head, that his blessing shall also be put upon the head of his posterity after him. 58 And as I said unto Abraham concerning the kindreds of the earth, even so I say unto my servant Joseph: In thee and in thy seed shall the kindred of the earth be blessed. 59 Therefore, let my servant Joseph and his seed after him have place in that house [the Nauvoo house], from generation to generation, forever and ever, saith the Lord. 60 And let the name of that house be called Nauvoo House; and let it be a delightful habitation for man, and a resting-place for the weary traveler, that he may contemplate the glory of Zion, and the glory of this, the cornerstone thereof; 61 That he may receive also the counsel from those whom I have set to be as plants of renown, and as watchmen upon her walls. [The JS and his children were to have stock in the Nauvoo House and were to have rights to the rooms for their housing from generation to generation.]

62 Behold, verily I say unto you, let my servant George Miller, and my servant Lyman Wight, and my servant John Snider, and my servant Peter Haws, organize themselves, and appoint one of them to be a president over their quorum for the purpose of building that house. 63 And they shall form a constitution, whereby they may receive stock for the building of that house. 64 And they shall not receive less than fifty dollars for a share of stock in that house, and they shall be permitted to receive fifteen thousand dollars from any one man for stock in that house. 65 But they shall not be permitted to receive over fifteen thousand dollars stock from any one man. 66 And they shall not be permitted to receive under fifty dollars for a share of stock from any one man in that house. 67 And they shall not be permitted to receive any man, as a stockholder in this house, except the same shall pay his stock into their hands at the time he receives stock; 68 And in proportion to the amount of stock he pays into their hands he shall receive stock in that house; but if he pays nothing into their hands he shall not receive any stock in that house. 69 And if any pay stock into their hands it shall be for stock in that house, for himself, and for his generation after him, from generation to generation, so long as he and his heirs shall hold that stock, and do not sell or convey the stock away out of their hands by their own free will and act, if you will do my will, saith the Lord your God.

70 And again, verily I say unto you, if my servant George Miller, and my servant Lyman Wight, and my servant John Snider, and my servant Peter Haws, receive any stock into their hands, in moneys, or in properties wherein they receive the real value of moneys, they shall not appropriate any portion of that stock to any other purpose, only in that house. 71 And if they do appropriate any portion of that stock anywhere else, only in that house, without the consent of the stockholder, and do not repay four-fold for the stock which they appropriate anywhere else, only in that house, they shall be accursed, and shall be moved out of their place, saith the Lord God; for I, the Lord, am God, and cannot be mocked in any of these things. 72 Verily I say unto you, let my servant Joseph pay stock into their hands for the building of that house, as seemeth him good; but my servant Joseph cannot pay over fifteen thousand dollars stock in that house, nor under fifty dollars; neither can any other man, saith the Lord. 73 And there are others also who wish to know my will concerning them, for they have asked it at my hands.

74 Therefore, I say unto you concerning my servant Vinson Knight, if he will do my will let him put stock into that house for himself, and for his generation after him, from generation to generation. 75 And let him lift up his voice long and loud, in the midst of the people, to plead the cause of the poor and the needy; and let him not fail, neither let his heart faint; and I will accept of his offerings, for they shall not be unto me as the offerings of Cain, for he shall be mine, saith the Lord. 76 Let his family rejoice and turn away their hearts from affliction; for I have chosen him and anointed him, and he shall be honored in the midst of his house, for I will forgive all his sins, saith the Lord. Amen.

77 Verily I say unto you, let my servant Hyrum put stock into that house as seemeth him good, for himself and his generation after him, from generation to generation. 78 Let my servant Isaac Galland put stock into that house; for I, the Lord, love him for the work he hath done, and will forgive all his sins; therefore, let him be remembered for an interest in that house from generation to generation. 79 Let my servant Isaac Galland be appointed among you, and be ordained by my servant William Marks, and be blessed of him, to go with my servant Hyrum to accomplish the work that my servant Joseph shall point out to them, and they shall be greatly blessed. 80 Let my servant William Marks pay stock into that house, as seemeth him good, for himself and his generation, from generation to generation. 81 Let my servant Henry G. Sherwood pay stock into that house, as seemeth him good, for himself and his seed after him, from generation to generation.

82 Let my servant William Law pay stock into that house, for himself and his seed after him, from generation to generation. 83 If he will do my will let him not take his family unto the eastern lands, even unto Kirtland; nevertheless, I, the Lord, will build up Kirtland, but I, the Lord, have a scourge prepared for the inhabitants thereof. 84 And with my servant Almon Babbitt, there are many things with which I am not pleased; behold, he aspireth to establish his counsel instead of the counsel which I have ordained, even that of the Presidency of my Church; and he setteth up a golden calf for the worship of my people. 85 Let no man go from this place [Nauvoo] who has come here essaying to keep my commandments. 86 If they live here let them live unto me; and if they die let them die unto me; for they shall rest from all their labors here, and shall continue their works. 

• Verses 84 - 86: Almon Babbit
• Almon Babbitt was a member of Zion’s Camp and a member of the original Quorum of Seventy organized in February 1835.  
• As explained by one commentator: 
• At the time section 124 was received, he was serving as president of the Kirtland Stake.  It appears that the problems he was having at that time centered on his desire to build Kirtland again.  He advised the emigrating saints to stay in Kirtland instead of moving to Nauvoo as the Lord commanded.  He also attempted to persuade members living in Nauvoo to move to Kirtland.  Part of his motivation was to rebuild Kirtland, but another part of his motivation was to gain financially from the influx of saints back into the Kirtland area.  He was disfellowshipped from the Church for this action but moved to Nauvoo in 1842, where he was returned to full fellowship.  He remained a member of the Church and served in various callings until his death.  He was killed by Indians at Ash Hollow, Nebraska, in September 1856 as he was returning from Washington, D.C. He had been buying supplies for a new statehouse in Salt Lake City.

87 Therefore, let my servant William [William Law] put his trust in me, and cease to fear concerning his family, because of the sickness of the land. If ye love me, keep my commandments; and the sickness of the land shall redound to your glory. 88 Let my servant William go and proclaim my everlasting gospel with a loud voice, and with great joy, as he shall be moved upon by my Spirit, unto the inhabitants of Warsaw, and also unto the inhabitants of Carthage, and also unto the inhabitants of Burlington, and also unto the inhabitants of Madison, and await patiently and diligently for further instructions at my general conference, saith the Lord. 89 If he will do my will let him from henceforth hearken to the counsel of my servant Joseph, and with his interest support the cause of the poor, and publish the new translation [referring to the Joseph Smith Translation of the Bible] of my holy word unto the inhabitants of the earth. 90 And if he will do this I will bless him with a multiplicity of blessings, that he shall not be forsaken, nor his seed be found begging bread. 

• Verses 87-88: William Law
• Law was concerned for his children, who were exposed to the diseases from which the saints were suffering and from which many had died.  The Lord reassured him that if he kept the commandments, his family would be well.  He is commanded to preach the gospel in Warsaw and Carthage, areas of strong anti-Mormon sentiment.  Burlington and Madison were across the river from Nauvoo in Iowa. However, despite the promised blessings, Law ended up betraying JS, and his actions led to JS' martyrdom.  Going to show, once again, that blessings aren't a given and we must live righteously to receive what God has ordained for us. 
• He was an Irish immigrant to the United States and was converted to the Church in Canada in 1836. He led a company of saints from northern Canada to Nauvoo in 1839, arriving in November. He had a firm testimony of the gospel and of Joseph Smith as a Prophet, yet within a few years he would leave the Church to become a literal “Judas,” betraying the Prophet in a vitally harmful way. In the summer of 1843, he openly opposed the revelation on plural marriage (D&C 132) and the Prophet’s practice of polygamy. This eventually resulted in his apostasy and excommunication in April 1844. Law was accused of complicity with some Missourians, in the spring of 1844, who were trying to kidnap and harm the Prophet. After his excommunication, Law and others declared Joseph a “fallen prophet” and tried unsuccessfully to organize a new church. On June 7, 1844, Law and some of his colleagues printed one issue of the Nauvoo Expositor. This paper charged the Prophet with malfeasance and immorality and other misdeeds. The people of Nauvoo were incensed, and the city council directed the city marshal to destroy the press, which he did on June 10th. This episode was instrumental in the cascade of events that culminated in Joseph’s martyrdom.

91 And again, verily I say unto you, let my servant William [William Law] be appointed, ordained, and anointed, as counselor unto my servant Joseph, in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also by right; 92 That from henceforth he [Hyrum] shall hold the keys of the patriarchal blessings upon the heads of all my people, 93 That whoever he [Hyrum] blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven [Notice that the keys of the patriarchal blessing pertain to the sealing power].

• Verses 91-94: Hyrum
• One commentator explained: 
• on September 14, 1840, the Patriarch to the Church, Joseph Smith Sr., died in Nauvoo.  By the command of the Lord, Hyrum was released as a counselor in the First Presidency and called as patriarch to the Church to replace his father.  The office of patriarch came to Hyrum by blessing but also by right, meaning that as the eldest son, he had inherited rights to this office.
• Further in verses 91-96, Hyrum Smith is given all the keys that were previously held by Oliver Cowdery and Joseph Smith, Sr., combined. He is made a Patriarch of the Church, Assistant President of the Church, and possessor of the keys of the priesthood. Joseph Fielding Smith taught that Hyrum’s receiving all these keys qualified him to die in Carthage jail and thus help seal this dispensation by the blood of two witnesses.

94 And from this time forth I appoint unto him [Hyrum] that he may be a prophet, and a seer, and a revelator unto my church, as well as my servant Joseph; 95 That he may act in concert also with my servant Joseph; and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing, and glory, and honor, and priesthood, and gifts of the priesthood, that once were put upon him that was my servant Oliver Cowdery; 96 That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation, forever and ever.

• Verse 95: Oliver Cowdery
• As one commentator explained: 
•  Oliver Cowdery was excommunicated on April 12, 1838, in Far West, Missouri, for apostasy.  Hyrum was called to serve as the Assistant President of the Church in place of Oliver Cowdery.  In that position, he stood as a second witness of the events and doctrines of the Restoration.  Thus, Hyrum was to bear record of the things which the Lord would show him, and his name would be remembered in generations to come.  Elder Joseph Fielding Smith made this observation: “I am firmly of the opinion that had Oliver Cowdery remained true to his covenants and obligations as a witness with JS, and retained his authority and place, he, and not Hyrum Smith, would have gone with JS as a prisoner and to martyrdom at Carthage” (Doctrines of Salvation, 1:219). As Assistant President, Oliver had held all the keys of the priesthood and had been sustained as a prophet, seer, and revelator.

97 Let my servant William Law also receive the keys by which he may ask and receive blessings; let him be humble before me, and be without guile, and he shall receive of my Spirit, even the Comforter, which shall manifest unto him the truth of all things, and shall give him, in the very hour, what he shall say. 98 And these signs shall follow him—he shall heal the sick, he shall cast out devils, and shall be delivered from those who would administer unto him deadly poison; 99 And he shall be led in paths where the poisonous serpent cannot lay hold upon his heel, and he shall mount up in the imagination of his thoughts as upon eagles’ wings. 100 And what if I will that he should raise the dead, let him not withhold his voice. 101 Therefore, let my servant William cry aloud and spare not, with joy and rejoicing, and with hosannas to him that sitteth upon the throne forever and ever, saith the Lord your God. 102 Behold, I say unto you, I have a mission in store for my servant William, and my servant Hyrum, and for them alone; and let my servant Joseph tarry at home, for he is needed. The remainder I will show unto you hereafter. Even so. Amen.

• Verses 95 and 97: Receive the Keys...
• The keys referenced here refer to the "certain sign and words" that are made to receive answers.  In this case, William Law is given keys (signs and words) which he can use to receive blessings.  In verse 95, Hyrum is also given the keys whereby he may "may ask and receive, and be crowned with the same blessing, and glory, and honor, and priesthood, and gifts of the priesthood."  William and Hyrum are to both to receive these keys. There are different types of keys.  Some keys are used to access knowledge from heaven, such as what is taught in LDS temples, other keys are used to detect false sprits.  As one commentator points out: 
• On 28 April 1842,  Jospeh Smith  revealed to the Relief Society keys for determining whether manifestations and revelations were approved by God. There were “keys of the kingdom,” he said to a Sunday audience of the saints in the Grove, “certain signs and words by which false spirits and personages may be detected from true, which cannot be revealed to the Elders till the Temple is completed… There are signs… the Elders must know…to be endowed with the power, to finish their work and prevent imposition” (1 May 1842 discourse). Three days later Joseph Smith revealed these sacred keys to nine men—in accordance with his plans as announced to the Relief Society just six days before (28 April 1842). To these men he taught the keys of prayer and detection whereby all false documents, revelations, or manifestations could be tested (Times and Seasons 5 [15 September 1844]:649-50 and Letter of Orson Hyde, George A. Smith, and Ezra T. Benson to Brigham Young, dated 5 April 1849, Brigham Young Collection, Church Archives). 
• And according to the Encyclopedia of Mormonism: 
• Many types of keys are mentioned in the scriptures of the Church (see MD, pp. 409-13). Jesus Christ holds all the keys. Joseph Smith received the keys pertaining to the restoration of the gospel of Jesus Christ (D&C 6:25-28;28:7;35:18), and through him the First Presidency holds the “keys of the kingdom,” including the sealing ordinances (D&C 81:1-2;90:1-6;110:16;128:20;132:19). Specific mention of certain keys and those who hold them include the following: The Quorum of the Twelve Apostles exercises the keys “to open the door by the proclamation of the gospel of Jesus Christ” in all the world (D&C 107:35;112:16;124:128). Adam holds “the keys of salvation under the counsel and direction of the Holy One,” and “the keys of the universe” (D&C 78:16; TPJS, p. 157); Moses, “the keys of the gathering of Israel” (D&C 110:11); Elias, the keys to bring to pass “the restoration of all things” (D&C 27:6); and Elijah, “the keys of the power of turning the hearts of the fathers to the children, and the hearts of the children to the fathers” (D&C 27:9). Holders of the Melchizedek Priesthood are said to have “the keys of the Church,” “the key of knowledge,” and “the keys of all the spiritual blessings of the church” (D&C 42:69;84:19;107:18), while belonging to the Aaronic Priesthood are “the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins” (D&C 13:1;84:26). All these stewardships will eventually be delivered back into the hands of Jesus Christ (TPJS, p. 157).
• Section 129, dated February 9, 1843, provides "three grand keys" for one to discern between a messenger from God and a false spirit.  As we'll discuss, these keys refer to signs that one performs to detect the truthfulness of the messenger.  Furthermore, Section 128, which is a letter JS wrote, explains that the keys of the kingdom, consist in part with the key of knowledge. 

103 And again, verily I say unto you, if my servant Sidney [Sidney Rigdon] will serve me and be counselor unto my servant Joseph, let him arise and come up and stand in the office of his calling, and humble himself before me. 104 And if he will offer unto me an acceptable offering, and acknowledgments, and remain with my people, behold, I, the Lord your God, will heal him that he shall be healed; and he shall lift up his voice again on the mountains, and be a spokesman before my face . 105 Let him come and locate his family in the neighborhood in which my servant Joseph resides. 106 And in all his journeyings let him lift up his voice as with the sound of a trump, and warn the inhabitants of the earth to flee the wrath to come. 107 Let him assist my servant Joseph, and also let my servant William Law assist my servant Joseph, in making a solemn proclamation unto the kings of the earth, even as I have before said unto you. 108 If my servant Sidney will do my will, let him not remove his family unto the eastern lands, but let him change their habitation, even as I have said. 109 Behold, it is not my will that he shall seek to find safety and refuge out of the city which I have appointed unto you, even the city of Nauvoo. 110 Verily I say unto you, even now, if he will hearken unto my voice, it shall be well with him. Even so. Amen.

• Verses 103-104: Sidney 
• As one commentator explained 
• At this time Sidney was still the first counselor in the First Presidency.  The Nauvoo period, however, was very difficult for Sidney.  Although he held various public and political positions as well as serving in the First Presidency,  he was sickly, and the record is fairly quiet concerning his involvement in the work of the Church.  Sidney’s son Wickliffe later wrote, "Sidney Rigdon being a bilious temperament was sick most of the time while he remained at Nauvoo . . . for weeks at a time he would not be able to leave his bed." When his cousin John Rigdon, a Campbellite minister, challenged Sidney to a debate in the summer of 1840, Sidney had to decline, writing, 
• My health is very bad, and it is only at intervals that I am able to write . . . it is known through the country, generally, that I am unable to get five miles from my house, let alone discuss a subject of importance with any person.  And it is also a fact that my attendant physician has forbidden my using any exertions, either mental or physical, except very moderate exercise, as it will endanger my life. (Van Wagoner, Sidney Rigdon, 279–80)
• Moreover, at times he was accused of being in league with the enemies of JS, especially John C. Bennett, although he denied those charges.  JS requested that he be removed from the First Presidency, but Hyrum spoke in SR’s behalf and no action was taken.  SR moved his family from Nauvoo in the spring of 1844 and was living in Pittsburgh, Pennsylvania, at the time of the Prophet’s death.
• Verse 104: I Will Heal Him 
• SR was certainly ill, but one wonders if the Lord's healing referred to both body and mind.  As we've discussed, SR sustained a severe concussion during his confrontation with the mob at Hiram, Ohio in March 1832.  This conclusion could have played a role in his erratic behavior.  Notably is that after the attacks, JS recorded that Sidney was delirious for several days afterward, (HC, 1:265) and it seemed that this injury "occasionally affected his emotional stability for the rest of his life." (Encyclopedia of Mormonism, 1234) By 1841, he was more inconsistent and at times even inappropriate in his remarks.  Perhaps, then, the Lord's statement of "healing" refers to also to healing his mind?  
• Another thing to point out is the conditions placed on SR. One of these is to make an offering, which the Lord does not specify.  As stated above in our discussion of the law of sacrifice and blessings, sacrifice brings blessings.  Here, in the example of SR, we see that principle played out.  The Lord ordained a sacrifice for SR to be healed. 

111 And again, verily I say unto you, let my servant Amos Davies pay stock into the hands of those whom I have appointed to build a house for boarding, even the Nauvoo House. 112 This let him do if he will have an interest; and let him hearken unto the counsel of my servant Joseph, and labor with his own hands that he may obtain the confidence of men. 113 And when he shall prove himself faithful in all things that shall be entrusted unto his care, yea, even a few things, he shall be made ruler over many; 114 Let him therefore abase himself that he may be exalted. Even so. Amen. [The Lord calls on others to buy stock in the Nauvoo House]. 

115 And again, verily I say unto you, if my servant Robert D. Foster will obey my voice, let him build a house for my servant Joseph, according to the contract which he has made with him, as the door shall be open to him from time to time. 116 And let him repent of all his folly, and clothe himself with charity; and cease to do evil, and lay aside all his hard speeches; 117 And pay stock also into the hands of the quorum of the Nauvoo House, for himself and for his generation after him, from generation to generation; 118 And hearken unto the counsel of my servants Joseph, and Hyrum, and William Law, and unto the authorities which I have called to lay the foundation of Zion; and it shall be well with him forever and ever. Even so. Amen.

119 And again, verily I say unto you, let no man pay stock to the quorum of the Nauvoo House unless he shall be a believer in the Book of Mormon, and the revelations I have given unto you, saith the Lord your God; 120 For that which is more or less than this cometh of evil, and shall be attended with cursings and not blessings, saith the Lord your God. Even so. Amen.

121 And again, verily I say unto you, let the quorum of the Nauvoo House have a just recompense of wages for all their labors which they do in building the Nauvoo House; and let their wages be as shall be agreed among themselves, as pertaining to the price thereof. 122 And let every man who pays stock bear his proportion of their wages, if it must needs be, for their support, saith the Lord; otherwise, their labors shall be accounted unto them for stock in that house. Even so. Amen.

123 Verily I say unto you, I now give unto you the officers belonging to my Priesthood, that ye may hold the keys thereof, even the Priesthood which is after the order of Melchizedek, which is after the order of mine Only Begotten Son. 124 First, I give unto you Hyrum Smith to be a patriarch unto you, to hold the sealing blessings of my church, even the Holy Spirit of promise, whereby ye are sealed up unto the day of redemption, that ye may not fall notwithstanding the hour of temptation that may come upon you. 

• Verse 124: I Give Unto. Your Hyrum Smith to be A Patriarch...
• Joseph Fielding Smith taught: 
• There is in the Church the office of patriarch to, or of, the Church, sometimes called the "presiding" patriarch. This office was first conferred upon Joseph Smith, Sen., in this dispensation, and was given to him by revelation and right of lineage. This office by divine appointment comes down by lineage and rightfully belongs to the family of Hyrum, son of Joseph Smith, Sen., and descends by the law of primogeniture. (Church History and Modern Revelation, 3: 54)
• Why we don't have that office today is a question I don't have an answer to. 

125 I give unto you my servant Joseph to be a presiding elder over all my church, to be a translator, a revelator, a seer, and prophet. 126 I give unto him for counselors my servant Sidney Rigdon and my servant William Law, that these may constitute a quorum and First Presidency, to receive the oracles [revelations] for the whole church.

127 I give unto you my servant Brigham Young to be a president over the Twelve traveling council; 128 Which Twelve hold the keys to open up the authority of my kingdom upon the four corners of the earth, and after that to send my word to every creature. 129 They are Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, William Smith, John Taylor, John E. Page, Wilford Woodruff, Willard Richards, George A. Smith; 130 David Patten I have taken unto myself; behold, his priesthood no man taketh from him; but, verily I say unto you, another may be appointed unto the same calling.

131 And again, I say unto you, I give unto you a high council, for the cornerstone of Zion—132 Namely, Samuel Bent, Henry G. Sherwood, George W. Harris, Charles C. Rich, Thomas Grover, Newel Knight, David Dort, Dunbar Wilson—Seymour Brunson I have taken unto myself; no man taketh his priesthood, but another may be appointed unto the same priesthood in his stead; and verily I say unto you, let my servant Aaron Johnson be ordained unto this calling in his stead—David Fullmer, Alpheus Cutler, William Huntington.

133 And again, I give unto you Don C. Smith to be a president over a quorum of high priests; 134 Which ordinance is instituted for the purpose of qualifying those who shall be appointed standing presidents or servants over different stakes scattered abroad; 135 And they may travel also if they choose, but rather be ordained for standing presidents; this is the office of their calling, saith the Lord your God. 136 I give unto him Amasa Lyman and Noah Packard for counselors, that they may preside over the quorum of high priests of my church, saith the Lord. 137 And again, I say unto you, I give unto you John A. Hicks, Samuel Williams, and Jesse Baker, which priesthood is to preside over the quorum of elders, which quorum is instituted for standing ministers; nevertheless they may travel, yet they are ordained to be standing ministers to my church, saith the Lord.

138 And again, I give unto you Joseph Young, Josiah Butterfield, Daniel Miles, Henry Herriman, Zera Pulsipher, Levi Hancock, James Foster, to preside over the quorum of seventies; 139 Which quorum is instituted for traveling elders to bear record of my name in all the world, wherever the traveling high council, mine apostles, shall send them to prepare a way before my face.

140 The difference between this quorum [quorum of the seventies] and the quorum of elders is that one is to travel continually, and the other is to preside over the churches from time to time; the one has the responsibility of presiding from time to time, and the other has no responsibility of presiding, saith the Lord your God.

141 And again, I say unto you, I give unto you Vinson Knight, Samuel H. Smith, and Shadrach Roundy, if he will receive it, to preside over the bishopric; a knowledge of said bishopric is given unto you in the book of Doctrine and Covenants.

142 And again, I say unto you, Samuel Rolfe and his counselors for priests, and the president of the teachers and his counselors, and also the president of the deacons and his counselors, and also the president of the stake and his counselors.

143 The above offices I have given unto you, and the keys thereof, for helps and for governments, for the work of the ministry and the perfecting of my saints. 144 And a commandment I give unto you, that you should fill all these offices and approve of those names which I have mentioned, or else disapprove of them at my general conference; 145 And that ye should prepare rooms for all these offices in my house when you build it unto my name, saith the Lord your God. Even so. Amen.