D&C 51-57 Quotes and Notes

For the first part of this podcast, Bryce went through several verses us scripture to lay out the understanding of what the early Saints were expecting regarding Zion and its establishment. From his coverage of the Book of Mormon, and the early revelations, clearly the Saints expected to be gathered and to establish Zion. Then Bryce went through some of the reasons why the city was not built. This is one of the major themes of the Doctrine and Covenants, and is of utmost importance if we are to understand our place in this story. After listening to this podcast, I am sure you will agree that the Lord still expects the Saints to consecrate themselves to the building of this community. Below is a list of what he covered in about 40 minutes:

3 Nephi 16.5,7 Jesus will gather them in the latter days

3 Nephi 20.13-14, 22 The land of the New Jerusalem will be established

3 Nephi 21.10 More on Joseph Smith

3 Nephi 21.22-23, 24 The city will be built

Ether 13.3-6, 8 New Jerusalem will be built upon this land

D&C 28.9 No man knows where the city Zion shall be built

D&C 42.9 Ye may be gathered in one

D&C 42.35, 62 It will be revealed (the location of Zion)

D&C 45.64-75 Zion will be a place of peace, safety, and refuge [see verse 66]

D&C 48.4 Save your money to obtain the land of Zion

D&C 52.2, 42 The next conference will be in Missouri, the land “I will consecrate” unto the Saints

D&C 54.10 Be patient in tribulation

D&C 57.1-8 The location is given (July 20, 1831. The Saints will have 2 years until the violence forces them out)

D&C 58.1-5 Be faithful in tribulation!

D&C 64.35-36 The rebellious will be cut off and plucked out

D&C 68.31 There are idlers among them

D&C 84.54-58 Vanity and unbelief have condemned the Saints

D&C 85.3 Zion cannot be built nor inherited by those unwilling to consecrate themselves

D&C 97. 10-11, 18, 25 Zion still has a chance if she builds the temple speedily

D&C 101.6-8 Jarrings, contentions, envyings and lusts… slow to hearken… day of their trouble

D&C 101.43-54 The parable of the nobleman and the olive trees as it relates to Zion

D&C 103.4 Chastisement… little season

D&C 103.15-40 The call to redeem Zion – Zion’s Camp organized

D&C 105.1-5 The revelation at Fishing River, the Saints were not united

D&C 105.9 Zion must wait for a little season

D&C 105.10-11 The elders must be endowed and be taught more perfectly

D&C 105.26, 31-32 Let the army become great and be sanctified

D&C 51 Historical Context

In response to the Lord’s earlier command for the Church to move to Ohio, approximately two hundred Saints living in New York sold their properties and made the move west (D&C 37). Their arrival called attention to the need for further instructions to implement the law of consecration and stewardship as previously revealed (D&C 42:30-37). In preparation, an earlier revelation had directed the Saints to purchase lands in the region near Kirtland (D&C 48:3). In Thompson, Ohio, a new convert, Leman Copley, owned a large tract of land, some 759 acres, which he consecrated for the settlement of the newly arrived Saints. Bishop Edward Partridge was responsible for dividing this property among the Saints. Consequently, he requested the Prophet Joseph Smith to inquire of the Lord for direction on the matter.

This section was not included in the Book of Commandments. However, it is recorded in a manuscript containing forty-one revelations entitled “Kirtland Revelation Book.” Verse five appears to be an inspired addition, which clarified the earlier written revelation. This revelation was first published in the 1835 edition of the Doctrine and Covenants.^[1]McConkie and Ostler, Revelations of the Restoration, A Commentary on the Doctrine and Covenants and Other Modern Revelations, Deseret Book, 2000,p. 388.

How was Edward Partridge supposed to manage the affairs of these Saints coming from New York? How was he to decide how to allocate properties? This must have been a daunting task for this new bishop. Joseph Smith wrote a letter to him explaining what he should do:

“To condescend to particulars, I will tell you that every man must be his own judge how much he should receive and how much he should suffer to remain in the hands of the Bishop. I speak of those who consecrate more than they need for the support of themselves and their families.

“The matter of consecration must be done by the mutual consent of both parties; for to give the Bishop power to say how much every man shall have, and he be obliged to comply with the Bishop’s judgment, is giving to the Bishop more power than a king has; and upon the other hand, to let every man say how much he needs, and the Bishop be obliged to comply with his judgment, is to throw Zion into confusion, and make a slave of the Bishop. The fact is, there must be a balance or equilibrium of power, between the Bishop and the people, and thus harmony and good will may be preserved among you.

“Therefore, those persons consecrating property to the Bishop in Zion, and then receiving an inheritance back, must reasonably show to the Bishop that they need as much as they claim. But in case the two parties cannot come to a mutual agreement, the Bishop is to have nothing to do about receiving such consecrations; and the case must be laid before a council of twelve High Priests, the Bishop not being one of the council, but he is to lay the case before them.” ^[2]Smith, History of the Church, 1:364-65.

D&C 51.3 Those whom he has chosen

Bishop Partridge had chosen Isaac Morley^[3]Isaac Morley, 45 years old at this time (1831), and his wife Lucy Gunn (also 45) would consecrate his farm to the Lord as directed. Isaac and Lucy invited many early converts to live on his … Continue reading and John Corrill to serve as his counselors. They were set apart on 6 June 1831.

51.16 For a Little Season

Those who thought that Kirtland was the site of the city of the New Jerusalem learn here that this was not the case. Later, the Lord revealed that the Saints were to “retain a strong hold in the land of Kirtland, for the space of five years” (D&C 64.20-21).

D&C 52 The First High Priests Ordained in this Dispensation

At this conference Brothers Lyman Wight, John Murdock, Reynolds Cahoon, Harvey Whitlock, and Hyrum Smith were ordained high priests by the Prophet. Lyman Wight in turn ordained Parley P. Pratt, Thomas B. Marsh, Isaac Morley, Edward Partridge, Joseph Wakefield, Martin Harris, Ezra Thayer, Ezra Booth, John Corrill, Samuel H. Smith, Solomon Hancock, Simeon Carter, Wheeler Baldwin, Jacob Scott, Joseph Smith Sr., John Whitmer, Joseph Smith Jr., and Sidney Rigdon, to the same office.^[4]Cannon and Cook, Far West Record, 7.

In an obscure little log schoolhouse in Northern Ohio on the Isaac and Lucy Morley Farm in Kirtland on Friday, June 3, 1831, a number of the brethren (many mentioned above) gathered for a special priesthood meeting. The gathering was for the ordaining of the first high priests in this Dispensation. Three of these brethren, Joseph Smith, Lyman Wight and Harvey Whitlock had a vision of the the Father and the Son. Levi Hancock, who was there, recorded that the Prophet Joseph was speaking to the elders when he “stepped out on the floor and said, ‘I now see God, and Jesus Christ at his right hand, let them kill me, I should not feel death as I am now.”^[5]The Life of Levi Hancock, p. 33.

John Whitmer, who was the official Church historian at the time, reported the following for that occasion: “The spirit of the Lord fell upon Joseph in an unusual manner…He prophesied many…things that I have not written. After he had prophesied he laid his hands upon Lyman Wight [ordained him] to the High Priesthood after the Holy Order of God. And the spirit fell upon Lyman, and he prophesied, concerning the coming of Christ…He saw the heavens opened, and the Son of man sitting on the right hand of the Father. Making intercession for his brethren, the Saints. He said that God would work a work in these last days that tongue cannot express, and the mind is not capable to conceive. The glory of the Lord shone around.”^[6]See Book of John Whitmer, by John Whitmer, Chapter 7, paragraphs 3,4,5 and 6, emphasis added.

It was in that same small schoolhouse that the priesthood brethren later gathered for another meeting in April 1834. Wilford Woodruff gives the account: “The Prophet called on all who held the Priesthood to gather into the little log school house they had there. It was a small house, perhaps 14 feet square. But it held the whole of the Priesthood of the Church of Jesus Christ of Latter-day Saints who were then in the town of Kirtland. … When we got together the Prophet called upon the Elders of Israel with him to bear testimony of this work. … When they got through the Prophet said, ‘Brethren, I have been very much edified and instructed in your testimonies here tonight, but I want to say to you before the Lord, that you know no more concerning the destinies of this Church and kingdom than a babe upon its mother’s lap. You don’t comprehend it.’ I was rather surprised. He said, ‘It is only a little handful of Priesthood you see here tonight, but this Church will fill North and South America—it will fill the world.’”^[7]Wilford Woodruff, in Conference Report, Apr. 1898, p. 57, emphasis added.

52.2 Next Conference in … Missouri. This is the first reference to the state of Missouri in the revelations of the Restoration. In September 1830 the Lord had stated that no man knew the place where the city of Zion would be built but that it would be located on the “borders by the Lamanites” (D&C 28:9). This revelation tells us it would be in Missouri. Independence, Missouri, was identified as the center place of the city of Zion in a revelation received six weeks later on 20 July 1831 (D&C 57:1-3).^[8]McConkie and Ostler, p. 395.

52.4 A Principle of Revelation… line upon line

In this verse we see the repeated idea that the Lord will lead us along in revelation. Everything is not laid out all at once. The brethren are told “inasmuch as they are faithful… it shall be made known unto them what they should do.”

We see this again in DYC 53.6, which says that when they receive “the first ordinances,” that “the residue shall be made known in a time to come…” this is repeated in a similar fashion in D&C 57.16 as well.

President Faust put it this way:

Over the centuries revelation from prophets has come incrementally. The Lord stated, “For he [God] will give unto the faithful line upon line, precept upon precept; and I will try you and prove you herewith” (D&C 98:12).^[9]President James E. Faust, “Continuing Revelation,” Ensign, August 1996.

Elder Bednar applies this principle to individuals:

“Most frequently, revelation comes in small increments over time and is granted according to our desire, worthiness, and preparation. Such communications from Heavenly Father gradually and gently ‘distil upon [our souls] as the dews from heaven’ (D&C 121:45). This pattern of revelation tends to be more common than rare and is evident in the experiences of Nephi as he tried several different approaches before successfully obtaining the plates of brass from Laban (see 1 Nephi 3–4). Ultimately, he was led by the Spirit to Jerusalem, “not knowing beforehand the things which [he] should do” (1 Nephi 4:6). And he did not learn how to build a ship of curious workmanship all at one time; rather, Nephi was shown by the Lord “from time to time after what manner [he] should work the timbers of the ship” (1 Nephi 18:1). ”

Both the history of the Church and our personal lives are replete with examples of the Lord’s pattern for receiving revelation “line upon line, precept upon precept.” For example, the fundamental truths of the restored gospel were not delivered to the Prophet Joseph Smith all at once in the Sacred Grove. These priceless treasures were revealed as circumstances warranted and as the timing was right.

President Joseph F. Smith explained how this pattern of revelation occurred in his life: “As a boy … I would frequently … ask the Lord to show me some marvelous thing, in order that I might receive a testimony. But the Lord withheld marvels from me, and showed me the truth, line upon line … , until He made me to know the truth from the crown of my head to the soles of my feet, and until doubt and fear had been absolutely purged from me. He did not have to send an angel from the heavens to do this, nor did He have to speak with the trump of an archangel. By the whisperings of the still small voice of the spirit of the living God, He gave to me the testimony I possess. And by this principle and power He will give to all the children of men a knowledge of the truth that will stay with them, and it will make them to know the truth, as God knows it, and to do the will of the Father as Christ does it. And no amount of marvelous manifestations will ever accomplish this.”^[10]in Conference Report, Apr. 1900, 40–41.

We as members of the Church tend to emphasize marvelous and dramatic spiritual manifestations so much that we may fail to appreciate and may even overlook the customary pattern by which the Holy Ghost accomplishes His work. The very “simpleness of the way” (1 Nephi 17:41) of receiving small and incremental spiritual impressions that over time and in totality constitute a desired answer or the direction we need may cause us to look “beyond the mark” (Jacob 4:14).^[11]Elder David A. Bednar, “The Spirit of Revelation,” May, Ensign, 2011, p. 88.

52.6-13

Lyman Wight, John Corrill, John Murdock, and Hyrum Smith receive their assignments. All of these brethren were ordained high priests at this conference.

52.14-21 A Pattern in All Things

The Lord indicates a pattern in representing him as missionaries as well as a pattern in recognizing truth when we see it. McConkie and Ostler state this concept in this way:

Indecorous behavior is never attractive to the Spirit of the Lord, be it in prayer, preaching, music, or any other form. It is evident from the instructions given here that the irreverent spirit does not like to conform to the ordinances of the Lord. Ordinances here means all divine standards, not simply such rituals as baptism and receipt of the priesthood. If the spirit is good, the fruits will be good; they will always edify and be associated with dignity, purity, and modesty. Those spirits will always maintain the discipline associated with a house of order and can be trusted to conform to the pattern and standard of scripture.^[12]McConkie and Ostler, p. 396-397.

D&C 53 Sidney Gilbert’s Question

In this revelation, Sidney Gilbert wondered where he should serve. As other men were called to serve missions to the western lands, Sidney’s name was not called by the Lord. This revelation demonstrates that it is perfectly fine to inquire of the Lord relative to where we should serve him and his kingdom. The Prophet Joseph Smith recorded in the historical record that “at the request of Algernon Sidney Gilbert I inquired, and obtained the following.”^[13]Joseph Smith, History of the Church, 1:179. By revelation Elder Gilbert was directed to accompany the Prophet as he journeyed to Zion (D&C 53:5).

53.6 Incremental Revelation

Once again we can see how the Lord gives revelation line upon line. See also D&C 57.16.

D&C 54 The Displacement of the Colesville Branch

Though this revelation was given to Newel Knight, it was intended for all those who were a part of the branch of the Church in Thompson, Ohio. This same group of people had joined the Church together in Colesville, New York, and had responded to the commandment to go to Ohio. Having settled in Thompson, they were directed by revelation to embrace the law of consecration and receive their stewardships as noted in section 51. Problems grew out of their effort to do so. It appears that pettiness and selfishness hindered their efforts. Although the full story has not been preserved, it appears that a recent convert from the Shakers by the name of Leman Copley, who owned a large tract of land in Thompson, became disaffected with the Church and returned to the Shakers. When he did so he demanded the return of his property and expelled the Saints who were living on it. Joseph Knight Jr. recalled, “The man was turned out of the church for bad conduct; . . . he then began to persecute us and we had to leave his farm and pay sixtey dollars damage for putting up his houses and planting his ground.”^[14]See: McConkie and Ostler, p. 400, as quoted in Porter, “Colesville Branch,” 383.

This revelation is another example of the complete faithfulness of the Colesville Branch, something that we have discussed in another podcast. Truly these people were humble followers of Christ that thirsted for light from God and were willing to give up all things for the Kingdom of God.

They eventually moved to Jackson County, Missouri, and then Clay County following the devastation in 1833. After 1836, the cohesive group that was the Colesville Branch was ended.

54.5 Depths of the Sea

The Lord had strong words for Leman’s behavior as he broke his covenant and removed the Colesville Branch from the land he had covenanted to give to the Lord.

D&C 55 Revelation to W.W. Phelps

“About the middle of June, while we were preparing for our journey to Missouri,” wrote Joseph Smith, “William W. Phelps and his family arrived among us—’to do the will of the Lord,’ he said: so I inquired of the Lord concerning him and received the following.”^[15]History of the Church, 1:184-85.

William Wines Phelps, born 17 February 1792, at Hanover, New Jersey, became interested in the message of the Restoration while residing in Canandaigua, New York, about twelve miles south of Palmyra. His interest in the Book of Mormon led him to purchase a copy in April of 1830. He read the book and was convinced of its truthfulness. His further investigation of the Restoration took him to Ohio with the intent of becoming a member of the Church.^[16]McConkie and Ostler, p. 402.

Previous to this time he was very involved in politics as editor of a partisan newspaper. He had sought nomination of the Anti- Mason Party for the office of lieutenant governor of the state of New York. Concerning the influence that he had in the Church, historian Bruce Van Orden observed: “Excluding Sidney Rigdon, W. W. Phelps was the most publicly well- known convert to the early Church. However, unlike Elder Rigdon, his contributions to the Kingdom of God were not for just a few years, but lasted throughout his life. As editor of The Evening and the Morning Star and as a frequent contributor to other Church publications^[17]Latter Day Saints’ Messenger and Advocate, the Times and Seasons, and the Deseret News and also as a powerful orator, Brother Phelps was one of the most influential early exponents of LDS doctrines and practices. No one was better educated and more articulate than he in the early days of the Church.”^[18]“By That Book,” 204. As found in McConkie and Ostler, p. 402.

Later in the Missouri period of conflict in 1838, like so many of the other members of the Church, Phelps had a falling out with the Prophet. In March 1839 he was excommunicated from the Church.

William “was among the most bitter enemies of the Prophet.”^[19]HC, 3.359. However, by 1840 he had repented and wrote to Joseph Smith: “I am as the prodigal son, though I never doubt or disbelieve the fulness of the Gospel. I have been greatly abused and humbled. As I have done wrong and I am sorry. The beam is in my own eye. I have not walked along with my friends according to my holy anointing.”^[20]HC, 4.141-142.

The Prophet responded, “It is true, that we have suffered much in consequence of your behavior-the cup of gall, already full enough for mortals to drink, was indeed filled to overflowing when you turned against us… Had it been an enemy, we could have borne it.’… ‘Come on, dear brother, since the war is past, For friends at first, are friends again at last.'”^[21]HC, 4.163-164.

The breach between the Prophet and William mended quickly and William was again appointed to publishing tasks and asked to serve as a spokesman for the Prophet on several occasions. In 1844 he was appointed to the Nauvoo City Council. He was with the Prophet as he rode to Carthage on 24 June 1844, and he visited him on the morning of the twenty-seventh in Carthage Jail.^[22]Bowen, “The Versatile W.W. Phelps- Mormon Writer, Educator, Pioneer,” M.S. Thesis, Brigham Young University, August 1958, p. 118. After the Martyrdom William stated, “We have hitherto walked by sight, and if a man wanted to know anything he had only to go to Brother Joseph. Joseph has gone, but he has not left us comfortless… If you want to do right, uphold the Twelve… I will sustain the Twelve as long as I have breath.”^[23]Bowen, p. 121.

After the Saints left Nauvoo, William went with them, eventually making it to the Salt Lake Valley. In progress of time he constructed a brick home in the area that he lived in until he died in 1872 at the age of eighty.

D&C 56 Selfishness and Pride

New instructions are given to counteract for and adapt to the consequences of the choices made by the rebellious who have failed to fulfill their obligations. Consequently, those still willing to serve the Lord were given new assignments within the Lord’s vineyard. In this example, the mission assignments of four persons—Thomas B. Marsh, Ezra Thayre, Newel Knight, and Selah J. Griffin— are amended. In an earlier revelation, Thomas B. Marsh had been called to journey to Missouri with Ezra Thayre (D&C 52:22). LIkewise, Newel Knight and Selah J. Griffin had been called to take their journey together as missionary companions (D&C 52:32). After Ezra Thayre’s inability to prepare to leave in a timely manner and following the problems in the branch in Thompson, Ohio, where Leman Copley had broken his covenant with the Lord, and in which over which Newel Knight presided, the Lord assigned Thomas B. Marsh to journey with Selah J. Griffin. Newell Knight was requested to lead the Thompson Saints in their journey to Missouri. Ezra Thayre was left to determine whether he would join the Saints in Missouri or separate himself from the Church. This section illustrates the dance that exists between the will and mind of the Lord and the agency of man.

D&C 57 The Center Stake of Zion

Joseph arrives in Jackson County, Missouri in July 1831. He relates the following:

“The meeting of our brethren, who had long awaited our arrival, was a glorious one, and moistened with many tears. It seemed good and pleasant for brethren to meet together in unity. But our reflections were many, 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; yea, and exclaim in the language of the Prophets: ‘When will the wilderness blossom as the rose? When will Zion be built up in her glory, and where will Thy temple stand, unto which all nations shall come in the last days?'”^[24]History of the Church, 1:188-89.

These questions couched in the imagery of the prophets bring to mind the words of Isaiah wherein he said, “The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose” (Isaiah 35:1); “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee” (Isaiah 60:1); “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it” (Isaiah 2:2).

Joseph Smith’s question concerning the location of the latter-day temple is addressed in this section. The other two questions are answered in Doctrine and Covenants 58.^[25]McConkie and Ostler, p. 410.

57.2 The Place for the City Zion

The city of Zion—the New Jerusalem to be built in Independence, Missouri— and the Jerusalem of old will be the capitals of the millennial kingdom of Christ. The latter-day city of Zion shall be blessed with the presence of Enoch and his people, who were taken to heaven without tasting death (Moses 7:62-64). It shall expand its borders to include all of North and South America, until eventually the entire globe shall be called Zion.^[26]Ibid.

The Prophet Joseph Smith stated: “You know there has been great discussion in relation to Zion— where it is, and where the gathering of the dispensation is, and which I am now going to tell you. The prophets have spoken and written upon it; but I will make a proclamation that will cover a broader ground. The whole of America is Zion itself from north to south, and is described by the Prophets, who declare that it is the Zion where the mountain of the Lord should be, and that it should be in the center of the land. When Elders shall take up and examine the old prophecies in the Bible, they will see it.”^[27]Teachings of the Prophet Joseph Smith, 362. Further, “when Joseph first revealed the land where the Saints should gather,” Brigham Young explained, “a woman in Canada asked if we thought that Jackson County would be large enough to gather all the people that would want to go to Zion. I will answer the question really as it is. Zion will extend, eventually, all over this earth. There will be no nook or corner upon the earth but what will be in Zion. It will all be Zion.”^[28]Journal of Discourses, 9:138.

The building up of Zion began like a seed planted in parched soil. The Prophet expressed dismay at the lack of civilization and “leanness of intellect” of the inhabitants of the surrounding regions. As the kingdom of God on earth is like the stone cut out of the mountain without hands (Daniel 2:44-45), which rolled forth until it filled the earth, so is the beginning of the establishment of Zion the commencement of a new covenant community that will likewise fill the earth, in which the citizens are the pure in heart. A great change was and is required for the environs of Independence, Missouri, to become worthy of the divinely appointed appellation—Zion. In time, under the direction of his prophets, the city of Zion will be built upon the foundations laid at the dawn of this dispensation. It will be “Zion, because it is a place of righteousness,” declared the Prophet Joseph Smith, “and all who build thereon, are to worship the true and living God—and all believe in one doctrine, even the doctrine of our Lord and Savior Jesus Christ.”^[29]McConkie and Ostler, see also: Teachings of the Prophet Joseph Smith, 80.

Today the Saints are encouraged to build up Zion where they live. The Saints are not encouraged to all move their families to Missiouri. Elder Bruce R. McConkie stated this truth in this manner:

“Let Israel gather to the stakes of Zion in all nations. Let every land be a Zion to those appointed to dwell there. Let the fulness of the gospel be for all the saints in all nations. Let no blessing be denied them. Let temples arise wherein the fulness of the ordinances of the Lord’s house may be administered. But still there is a center place, a place where the chief temple shall stand, a place to which the Lord shall come, a place whence the law shall go forth to govern all the earth in that day when the Second David reigns personally upon the earth. And that center place is what men now call Independence in Jackson County, Missouri, but which in a day to come will be the Zion of our God and the City of Holiness of his people. The site is selected; the place is known; the decree has gone forth; and the promised destiny is assured.” ^[30]New Witness to the Articles of Faith, p. 595. See also “Building Zion,” Ensign, September 1977. He continues: Now, if I may be properly guided by the power of the Spirit—a wish which I … Continue reading

Isaac Morley and Daniel Webster Jones

At the end of the podcast we conclude with a story tying the lives of Isaac Morley and Daniel Webster Jones into a conversation that took place in the winter of 1851. You can read more about Daniel Jones and this story here.

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