124 - D&C 55-57 CFM - Why Zion Had to Start Here - E22B May 26 - Jun 1

Summary

Church History Matters - Episode 124 Summary: D&C 55-57 CFM - Why Zion Had to Start Here

Release Date: May 21, 2025

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Introduction

In Episode 124 of the Church History Matters podcast, hosted by Scripture Central, Scott and Casey delve deep into Doctrine and Covenants (D&C) sections 55 to 57. These sections are pivotal in understanding the early revelations received by Joseph Smith in Missouri, particularly concerning the establishment of Zion. This episode unpacks the intricacies of these revelations, the notable figures involved, and the lasting impact on the Latter-day Saint movement.

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Overview of D&C Sections 55-57

Sections 55-57 of the Doctrine and Covenants mark a significant period in early Latter-day Saint history. These revelations outline the establishment of Zion, introduce key church figures, and set the foundation for future church infrastructure and educational initiatives.

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William Wines Phelps: His Role and Controversies

William Wines Phelps emerges as a central figure in these sections. A gifted writer, poet, and newspaperman, Phelps played a crucial role in shaping early church publications and hymns.

• Early Conversion and Challenges: Phelps initially hesitated to join the church despite his conviction in the Book of Mormon. His dedication led him to research the burgeoning religious movement, resulting in his arrest for promoting the Book of Mormon (see [00:24] A).

  "My heart was there from the time I became acquainted with the Book of Mormon. And my hope, steadfast like an anchor, and my faith increased like grass after a refreshing shower." ([00:47] A)

• Contributions: As the editor of the Ontario Phoenix, Phelps's literary talents were instrumental in producing hymns beloved by church members worldwide.

• Controversies and Redemption: Phelps's life was marked by both controversy and redemption. He faced persecution for his abolitionist views and was temporarily estranged from the church but eventually reconciled and continued his service, including composing the enduring hymn, "Praise to the Man." [07:17] A

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Doctrine and Covenants 55: Phelps’s Calling and Early Ministry

Section 55 details Phelps's calling as a church printer and his immediate obedience to Joseph Smith's direction.

• Revelation and Baptism: Phelps receives a revelation calling him to baptism and ordaining him as an elder to assist Oliver Cowdery in church printing endeavors.

  "Thou art called and chosen, and after thou hast been baptized by water... thou shalt have a remission of thy sins and a reception of the Holy Spirit." ([04:07] B)

• Educational Initiatives: This section underscores the importance of education within the church, highlighting the establishment of schools for children and adults—a precursor to the church's enduring emphasis on education.

  "Education is not merely a good idea, it is a commandment." ([10:53] A)

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Doctrine and Covenants 56: Missionary Challenges and Divine Adjustments

Section 56 addresses challenges faced by missionaries Thomas B. Marsh and Ezra Thayer, emphasizing the Lord's respect for human agency and His ability to adjust divine commands based on obedience.

• Missionary Delays: Ezra Thayer's delay in embarking on his mission leads to a revelation expressing divine displeasure and adjustments to missionary assignments.

  "I the Lord command and revoke, as it seemeth me good. And all this shall be answered upon the heads of the rebellious." ([15:15] B)

• Themes of Repentance and Agency: The revelation emphasizes the necessity of humility and obedience, aligning with biblical narratives where rebellion leads to divine consequences.

  "He that will not take up his cross and follow me and keep my commandments, the same shall not be saved." ([15:15] A)

• Controversial References: The section references an uncanonized revelation regarding Ezra Thayer's duties, sparking discussions on the Doctrine and Covenants' canonization process.

  "There are several uncanonized revelations that we have in the manuscript revelation books that didn't get placed into the Doctrine and Covenants." ([24:39] A)

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Doctrine and Covenants 57: Revelation of Zion’s Location in Missouri

Section 57 is a landmark revelation announcing the location of Zion in Jackson County, Missouri, fulfilling decades of prophetic anticipation.

• Announcement of Zion’s Location: The Lord designates Independence, Missouri, as the center of Zion, outlining plans for a comprehensive temple complex.

  "This is the land of promise and the place for the city of Zion." ([31:39] B)

• Land Acquisition and Infrastructure: The revelation commands the church to purchase extensive land surrounding Independence to establish a sustainable and spiritually vibrant community.

  "It is wisdom that the land should be purchased by the saints and also every tract lying westward." ([31:39] B)

• Strategic Planning: Assignments are given to church leaders like Sidney Gilbert and Edward Partridge to manage land sales and community organization, ensuring the practical establishment of Zion.

  "Let my servant Edward Partridge stand in the office which I have appointed him to divide into the saints their inheritance." ([34:32] A)

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Controversies and Interpretations

The revelations in §§55-57 have sparked various interpretations and controversies:

• Location of Zion: A significant debate revolves around whether Jackson County, Missouri, is the literal and sole location for Zion or part of a broader, perhaps more symbolic, global concept of Zion.

  "Do we believe that Jackson County is literally the place where Jesus is going to return and he's going to where the City of Zion will be built?" ([40:02] A)

• Harmonizing Revelations: The tension between later revelations, such as D&C 124, which suggest a reevaluation of Zion's location, and earlier proclamations, fuels ongoing theological discussions.

  "The latest official word of the Lord is section 124... I don't require that anymore at your hands." ([44:04] B)

• Viewpoints on Expansion: Differing perspectives on whether Zion remains tied to a single geographical location or expands as a spiritual community resonate with broader interpretations of scripture and prophetic teachings.

  "Maybe we can think of Zion not so much as one city, but as a network of temple cities that collectively are the City of Zion or the New Jerusalem." ([48:09] B)

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Consequences and Historical Impact

The revelations in §§55-57 set the stage for pivotal events in church history:

• Establishment of Zion: Assignments to leaders like Sidney Gilbert and Edward Partridge facilitated the initial organization and land acquisition necessary for Zion's establishment in Missouri.

• Diverse Congregation Formation: The inaugural worship service in Independence attracted a diverse group, including Native Americans and African Americans, symbolizing the inclusive vision for Zion.

  "A motley crowd, truly," describes the congregation's diversity post-arrival ([50:22] A).

• Psychological and Sociocultural Challenges: The eventual expulsion from Jackson County in the mid-1830s deeply impacted church members, influencing future gatherings and the perpetual tension between expectations and realizations of Zion.

  "The loss of Missouri, the loss of Zion, like, just nagged at him." ([41:11] B)

• Legacy of Leaders: Figures like William Wines Phelps and Ezra Thayer left enduring legacies, both through contributions to church infrastructure and through personal journeys of faith and repentance.

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Conclusion

Episode 124 of Church History Matters meticulously unpacks the foundational revelations of D&C 55-57, highlighting the divine direction for Zion's establishment in Missouri and the multifaceted roles of early church leaders. Through engaging discussions and insightful analysis, Scott and Casey illuminate the complexities and enduring significance of these sections, offering listeners a comprehensive understanding of why Zion had to start in Missouri and how these revelations continue to influence the Latter-day Saint movement today.

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Notable Quotes:

• "My heart was there from the time I became acquainted with the Book of Mormon..." ([00:47] A)
• "Thou art called and chosen..." ([04:07] B)
• "Education is not merely a good idea, it is a commandment." ([10:53] A)
• "Behold, I the Lord command and revoke, as it seemeth me good." ([15:15] B)
• "This is the land of promise and the place for the city of Zion." ([31:39] B)
• "A motley crowd, truly." ([50:22] A)

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This detailed summary encapsulates the key discussions, insights, and conclusions from Episode 124, providing a comprehensive overview for those unfamiliar with the podcast.

Transcript

[A]

This is the first revelation received by Joseph Smith in Missouri and announces at last the location of the city of Zion.

[B]

Is this not the, like, first major climax of the early restoration? I mean, ever since the first vision and the organization of the church, like, everything has been headed toward this moment. Here it is, the big announcement.

[A]

This one's a big deal.

[B]

JC we're back. Part two.

[A]

Yeah. Sections 55 to 57 of the Doctrine Covenants. This is where we finish the road design. And also we meet some interesting characters kind of along the way, including the focal point of section 55, one of the more colorful figures in the history of the church, William Wines Phelps.

[B]

W.W. phelps, producer of many hymns that church members around the world enjoy to sing today.

[A]

The Spirit of God, Redeemer of Israel. If you could hide a Kolob. Praise to the man, beautiful poet and writer. So let's dive into section 55. William Wines Phelps is the editor of a newspaper, the Ontario Phoenix, when he begins to hear stories about a new book of scripture brought forth by a prophet in the nearby community of Palmyra. So Phelps is acquainted with several early members of the church. That includes Martin Harris and Thomas B. Marsh. And a lot of early converts lived near Phelps homes in Canandaigua, New York, including, including Brigham Young and Ezra Thayer. So in April 1830, Phelps purchases several copies of the Book of Mormon and stays up the entire night comparing the new book with the Bible. And soon he and his wife Sally became convinced that the Book of Mormon was the word of God. At the same time, he hesitates to join the church, though he later wrote, my heart was there from the time I became acquainted with the Book of Mormon. And my hope, steadfast like an anchor, and my faith increased like grass after a refreshing shower. Now he still holds off on joining the ch, partially because he experiences persecution because he's promoting the Book of Mormon. In the spring of 1831, he goes to Palmyra because he wants to research the beginnings of this new religious movement. And two men from his hometown of Canandaigua bring charges against him and arrest him for indebtedness. Now, newspapermen like Phelps often operated on credit, but apparently it wasn't the debt that caused the arrest. When Phelps arrived in jail, he was informed that the action was taken to keep him from joining the Mormons. He's jailed for 30 days, and he's so mad about this that he writes a letter of outrage to the local newspapers. Part of the letter reads, is this religion? Is it liberty to jail someone who is investigating to find the truth is this humanity? And while he's in jail, he resigns his position as editor of the Ontario Phoenix, and he starts getting ready to leave with his family to gather with the church in Kirtland, Ohio. In fact, he writes a final letter as the editor of this newspaper to his readers. And he writes, we live in an eventful day. According to the psalmist, truth springs out of the earth and righteousness looks down from heaven. And as twin angels, they will sweep through the world like a mighty torrent till mankind, untrammeled by secret bondage, sings as the sons of glory, we are one, Peace on earth, Virtue endures forever. So he packs up, and him and Sally leave Canandaigua on June 9. They travel to Kirtland, Vera, the Erie Canal over Lake Erie. When they finally get to Kirtland on June 14, 1831, he immediately goes to see Joseph Smith, who was then residing northeast on the Morley farm. And when William arrives, he told Joseph Smith he was willing to do the will of the Lord and asked Joseph to seek a revelation on his behalf. Joseph agreed, and the result is section 55. So he's an incredibly gifted writer and newspaperman. He also is not baptized at this point. He believes in the Book of Mormon, but he has been baptized. And that's part of the context of the revelation when we're coming here.

[B]

So the Lord opens this revelation by saying, behold, thus saith the Lord unto you, my servant William, yea, even the Lord of the whole earth. Thou art called and chosen, and after thou hast been baptized by water, which if you do with an eye single to my glory, you shall have a remission of your sins and a reception of the Holy Spirit by the laying on of the hands. And then you'll be ordained an elder by Joseph Smith to preach repentance and remission of sins by way of baptism. And on whomsoever you shall lay your hands, if they're contrite before me, you shall have power to give the Holy Spirit. As a result of this revelation, Phelps is going to get baptized, like, right away, which, you know, he was ready anyway. But the Lord says, let's. Let's finish that piece. Okay, then let's ordain him an elderly. Let's get him going. Then in verse four, he says, and again, you shall be ordained to assist my servant Oliver Cowdery to do the work of printing and of selecting and writing books for schools in this church, that little children also may receive instruction before me, as is pleasing unto me. There you go. So he has the. The skill set of being a printer. And the Lord says, we can use that skill in the kingdom. We actually need good printers. And Oliver Cowdery has a commission to do that. Why don't you join up with him? Let's put you two together. Now, Oliver Cowdery, remember, he is out in Missouri right now. And so it just so happens that Joseph and Sidney are about to leave for Missouri. They've got who else with them? Sidney Gilbert and maybe a couple others, Edward Partridge. And so watch what the Lord does here. In verse five, he says again, verily I say unto you, for this cause you shall take your journey with my servants, Joseph Smith Jr. And Sidney Rigdon, that you may be planted in the land of your inheritance to do this work. So right away, Phelps is getting put to work with the skill set that he already has developed to be planted in the land of his inheritance in Zion, to become a church printer. And become a church printer he will. He is going to be prolific. He's going to write a ton sometimes he's going to get the church in trouble because of some of the stuff he writes in Missouri. More to come on that. But his heart is good. He's wonderful. He is an incredible, incredible like poet. And as we mentioned, he's made. He's written some of the hymns that our church loves to sing. Phelps has a strong testimony of the Book of Mormon, refined by some of his trials before he even joins the church. But he'll later write of the importance of the Book of Mormon in helping him join the church, when he said, whenever I have meditated upon the Book of Mormon and looked ahead at the glory which will be brought to pass by that and the servants of God, I have been filled with hope, filled with light, filled with joy, and filled with satisfaction. What a wonderful volume. What a glorious treasure. By that book, I learned the right way to God. By that book, I received the fullness of the everlasting Gospel. By that book, I found the new covenant. You just feel the zeal and conviction of this man. So that's the content of section 55. Okay, Casey, so any controversies with W.W. phelps?

[A]

No real controversies with section 55, but maybe we should pause for a second and talk about W.W. phelps. He is a highly controversial figure in the early church. Leaves the church during the troubles in Missouri, swears out an affidavit against Joseph Smith. There's a really touching story where after all the dust settles from the confrontations that happened in Missouri, Phelps asks to come back to the church. And Joseph Smith writes and basically tells him, we've suffered because of what you did, but then adds this nice little couplet at the end where he says, come on, dear brother, since the long war is past, and friends at first are friends again at last. That is part of the context. Phelps rejoins the church, renews his friendship with Joseph Smith. They write a poetic version of the vision of Section 76 together. And then, most famously, Phelps composes the poem Praise to the man that becomes that beloved hymn that's in the hymnbook today. So he is controversial himself, but the idea that he's going to go to Zion and that he's going to print isn't controversial controversial at all. In fact, it's part of the work that we continue on in the church today.

[B]

He is, like, inadvertently the spark that leads to the first expulsion of the Saints from Jackson County, Missouri. Like, it's some of the stuff he writes. We'll talk more about it. But his life is an incredible sermon on repentance and forgiveness. He'll come back into the church. He'll be forgiven by the church. He'll go with the church west to Utah. He'll die there. He's buried in the Salt Lake Cemetery. I like to visit Phelps's grave. On his grave, on his tombstone, are some of the verses to his hymn, if you could hide a kolab, which is really, really cool. Anyway, so Phelps is great. We can talk about him all day. But consequences of this section, first consequence.

[A]

Is he goes to Missouri. He becomes the printer there. And as you mentioned, that's at the center of some of the controversy, some of the stuff that Phelps writes. Phelps is an abolitionist. He wants to end slavery, and that gets the church in trouble in Missouri. More to come on that give Phelps some cred. This revelation is received, according to several sources, on June 14th and on June 19th, he's on the road to Missouri. Another major thing in this section that we might have just brushed past is that it says he's commanded to assist in the work of printing, selecting, and writing books for the schools in this church, that little children may receive instruction before me, as is pleasing me. This is one of the earliest commandments that have to do with education in the church, which is a big deal. One of the things I love about the church is its focus and emphasis on education. This is the first hint at schools that teaching not just gospel truths, but also teaching spiritual and secular truths is going to be part of it. Parley P. Pratt and others wind up being part of the School in Zion. It's mentioned in section 97 and in later Revelations, the Lord not only directs the creation of schools for children, but educational programs for adults. In section 88, the School of the Prophets is set up an adult education program and the revelatory command for W.W. phelps to serve as educator and Zion and sort of is a precursor to the Church's emphasis on education today. I love this quote by Dieter F. Uchtdorf where he said, for members of the Church, education is not merely a good idea, it is a commandment. And this is the first hint at that. Later sections are just going to flat out say, yes, learn all that you can of the earth. Its complexities, even commands them to learn history. Which as a history professor makes me kind of happy.

[B]

Yeah, awesome. On to section 56.

[A]

So section 56 is tied to section 52 in that those 14 pairs of missionaries that are called the Go to Zion don't exist without some trouble. This has to do with a pair of missionaries, specifically Thomas B. Marsh, who we've introduced earlier, and Ezra Thayer, who were both called by Revelation to travel to Missouri. In verse 22 of section this revelation was received just days before the elders called in. Section 52 had planned to depart from Kirtland to go to Missouri. Complications arose when Ezra Thayer says he's going to have to delay his departure for his mission. We don't know the exact reason why Thayer had to delay his mission, but it's likely the situation is linked to his investment in a piece of real estate. Doctrine and Covenants 56 refers to a former commandment given to Thayer concerning the place upon which he lives. That's a in verse 8, and that revelation does exist. But interestingly, Scott, this revelation was not placed in the Doctrine and Covenants. You can find it in Revelation Book 1, which is on the Joseph Smith paper site, but it's not in our current Doctrine and Covenants. Missing Revelation Kind of interesting. The Revelation is very, very short and we're going to talk about what it says, but I want to do it in context with section 56. So Ezra appears to have been concerned over his duties on the Frederick G. Williams farm where Joseph Smith family was staying at time the property was being shared by at least three different parties, and Ezra apparently wanted payment on his portion of the land secured before he left on his mission. That's mentioned in verse nine. So Thomas B. Marsh records his perspective on the controversy later on. He says, In June 1831, I received an appointment to go to Missouri with Ezra Thayer and preach by the way, in consequence of Ezra Thayer delaying for so long, I went to Joseph, who received the word of the Lord, appointing Selah J. Griffin, with whom I journey to Missouri preaching, by the way. And John Whitmer, the church historian, just records Thomas P. Marsh was desirous to know what he should do, as the Lord had commanded him and Ezra Thayer to take their journey to the land of Missouri. But Thayer could not get ready as soon as Thomas wanted that he should. So, again, a little hiccup and maybe some business dealings that this revelation is going to address.

[B]

But the immediate like, question is coming from Thomas B. Marsh. Like, what am I supposed to do? My appointed companion is not ready to go. What should I do? Okay, so the Lord begins this revelation with a little bit of a tense tone. He says, hearken, O ye people who profess my name, saith the Lord your God. For behold, mine anger is kindled against the rebellious, and they shall know mine arm and mine indignation in the day of visitation and of wrath upon the nations. And he that will not take up his cross and follow me and keep my commandments, and the same shall not be saved. Behold, I the Lord command. And he that will not obey shall be cut off in my own due time after I have commanded and the commandment is broken. Okay, given the context here, the Lord does not seem pleased with Ezra Thayer's delay is what I'm taking from these first three verses. And then the Lord says about his mission call, he says, wherefore I the Lord command and revoke, as it seemeth me good. And all this to be answered upon the heads of the rebellious, saith the Lord. So, like you said, we don't know the exact details surrounding the actions of Ezra there, but it's clear from the revelation that the Lord is displeased and concerned over more than just a financial transaction gone wrong. Like something's up. Right? The actions taken by Ezra Thayer, whatever they were, combined with the complications arising from Lehman Copley evicting the Colesville Saints we just talked about in section 1554 that threatened the call of several missionaries going to Missouri. And it's in that context, it's in response to these events that the Lord A, expresses his displeasure, and then B is going to adjust the earlier commandments given to the elders, revoking a portion of them. Like he said, I command and I revoke. I can call people on missions and I can cancel their mission call.

[A]

Yeah, and this is all consistent with the idea that the Lord respects our agency and it adjusts his expectations and blessings based on good or bad decisions that we make. The example that this kind of reminds me of is in the Bible. Remember, anciently, the children of Israel receive a command that they're supposed to possess the land of Canaan, but they send spies in. And when the spies come back and tell them that there's walled cities and that there's giants and all kinds of stuff, the children of Israel start to murmur again against Moses and Aaron and make plans to even go back to Egypt. This is in numbers 14. In consequence of this behavior, the Lord commands that instead the people are going to wander in the wilderness until the rebellious generation has passed away. He then reinstituted the commandment for the righteous posterity to occupy Canaan. This is a similar situation where the rebellious actions of a small number of saints in Kirtland caused the Lord to adjust his earlier commands. So you can see that adjustment right? In verse five, I revoke the commandment which was given unto my servants Thomas B. Marsh and Ezra Thayer, and give a new commandment unto my servant Thomas that he shall take up his journey speedily to the land of Missouri, and my servant Selah J. Griffin shall also go with him.

[B]

You see, this kind of thing, I mean, it happens still. Like a missionary goes home early, you know, health concern happens, or a worthiness issue that wasn't resolved, or they just say, I'm done. Like, you know, this kind of thing has happened. So now, you know, now what? Now, now the mission president needs to make some adjustments, and we see the same kind of thing. Let's. Let's shuffle around mission companions, and we'll make it work. And the agency of some missionaries who are deciding to not join in the work of the Lord anymore, that's going to affect others. But the Lord can work with that. And that doesn't mean Thomas B. Marsh's mission is ruined. He just gets a new companion. And now he's off speedily to the land of Missouri. And so, yeah, the Lord's honoring agency here. And he always does, always will. No individual can frustrate his work. But that doesn't mean it's not frustrating to the Lord, as you can hear his tone in the first three verses. When people do this kind of stuff, right? Like verse 8. Verily I say unto you that my servant Ezra there must repent of his pride and of his selfishness, and obey the former commandment which I've given him concerning the place upon which he lives. Clearly, the Lord's like, I'm not done with you, you're released from this calling. But I want to work with you. I want you to. I want you to be able to come back around verse six. For behold, I revoked the commandment which was given unto my servants Selah Griffin and Newell Knight, in consequence of the stiff neckedness of my people which are in Thompson and their rebellions. Right? Remember? So Newell Knight was commanded to go on the mission to Missouri with Selah Griffin. But because Newell Knight was then nominated as the new leader of the Colesville Saints group to lead them to Missouri, since Lehman Copley had broken his covenant, like the Lord is doing some. Some shifting here and he's just calling it what it was. It was stiff nakedness. It was rebellion. And I don't like it. I will continue to work with sinners. Of course I don't like it. I will make adjustments and the work of the Lord will not be frustrated.

[A]

The Lord's being pretty direct here to Ezra, right? And the Lord's basically telling him he needs to repair of pride. He also, like we mentioned, refers to that former commandment, this unpublished revelation which you can find on the Joseph Smith paper site. And the revelation, just to summarize really quickly, we're not going to read the whole thing, talks about the ownership and disposition of this farm. In fact, the revelation that isn't here that the Lord's referring back to also addresses Ezra Thayer. Let me just read an excerpt. It says, let my servant Ezra humble himself, and at the conference meeting, he shall be ordained unto power from on high, and shall go from thence if he be obedient unto the commandments. So in that earlier revelation, the Lord is telling Ezra he needs to humble himself. But it seems like Ezra is so caught up in kind of the monetary arrangements of what's happening with everybody that he can't kind of see the bigger picture of what's happening. In fact, in a revelation given the same day, but not directed specifically to Ezra Thayer, the Lord gave this general counsel on financial matters. What shall the brethren do with their money? Ye shall go forth and seek diligently among the brethren and obtain lands and save the money that it may be consecrated to purchase lands in the west for an everlasting inheritance. So Ezra still hasn't quite got the picture of consecration. It seems like that's what the Lord is concerned with because he's concerned over the ownership of this farm.

[B]

This is pretty like proximate to the 1831 time period. And, you know, members of the church today might look at this as kind of just a historically interesting episode with not a lot of application for us. But I want to just point out one thought here that I've noticed the word not a couple times here and I think everything that follows the word not in this section pretty much is something that will break Zion. We talk about building Zion and we talk about breaking Zion. Here's some Zion breaking type of attitudes or actions that are not conducive to building Zion. Helping people become one heart, one mind, and dwell in righteousness and eliminating poverty like the following Attitudes are not good. Notice the word not for instance verse 2 He that will not take up his cross and follow me and keep my commandments the same shall not be saved. Verse 3 Behold, I the Lord command, and he that will not obey shall be cut off in my own due time. Fast forward to verse eight. He doesn't say the word not here. But you see the the attributes of Zion breaking. He rebuked Ezra Thayer for pride, for selfishness, and for not obeying the commandment that he had given him formerly. If you skip over to verse 14 and 15, you see the word not again here. Behold, thus saith the Lord unto my people. You have many things to do and to repent of. For behold, your sins have come up unto me and are not pardoned. Oh shoot. Because they're not repenting. Verse 15 and your hearts are not satisfied and you obey not the truth, but have pleasure in unrighteousness. Ooh, that's an attitude the Lord does not love. You have pleasure in unrighteousness. That'll break Zion. Because they dwell in righteousness together. It's one of the four cornerstones of Zion. Look at verse 17. Woe unto you poor men whose hearts are not broken, whose spirits are not contrived, whose bellies are not satisfied, whose hands are not stayed from laying hold upon other men's goods, whose eyes are full of greediness and who will not labor with your own hands. All these knots. The Lord's just dropping these knots, knots, knots. Flip all of those around and you've got the kind of people that can build Zion. But without that, I mean this, this breaks. How are you supposed to build a community, a covenant community who is dwelling in righteousness together? One heart, one mind. Unity, right? Trying to eliminate poverty together. When you've got this kind of thing happening, Unbroken hearts, not contrite spirits. Pleasure and unrighteousness. Craving, you know, laying their hands on other men's goods. These are the exact opposite attributes than Zion builders.

[A]

Money really isn't good or evil. I Mean, when it comes down to it, it can keep a person from entering the kingdom of God, or it can be a means of building the kingdom of God. You remember the story in the New Testament about the rich young ruler who comes and approaches the sav and says, I keep all the commandments. And Christ says, okay, you lack just one thing. Sell everything that thou hast, distribute it to the poor, and thou shalt have treasure in heaven. And that's too much for the guy. When Joseph Smith translated that passage about the rich young ruler, which is found in Luke 18, the original passage reads as follows. It says, it is easier for a camel to go through a needle's eye than for a rich man to enter into the kingdom of God. Joseph Smith changed it to read, he said unto them, it is impossible for those who trust in riches to enter into the kingdom of God. But he who forsaketh the things which are of this world, it is possible with God that he should enter in. So it's interesting here that the Lord rebukes rich men that won't share, and then poor people that are greedy and seek substance as well. It seems like what he's saying is it's not not the money that makes a person good or bad, it's what they choose to do with it and how they accept it. And these warnings, which come really close on the heels of the implementation of the Law of Consecration, seem to demonstrate that the Lord sees weakness in both the rich and the poor that can be offset by sacrifice and unselfish service in the kingdom of God. So Ezra Thayer is being kept back from some of his blessings because he's really concerned with temporal things, with financial things, with money.

[B]

That's a great insight. Yeah, it's not the money itself, but it's our relationship to money. Rich, poor, you can have a good relationship to money, or you can have an unhealthy relationship to money. And that needs to be solved in order for Zion to be built up in the hearts of those who are going to build it. So great thought, Casey. Thank you. Any controversies with Section 56? I guess it is a controversy itself, but anything we need to talk about.

[A]

With this, maybe one controversy would be it makes reference to an uncanonized revelation in the Doctrine and Covenants. So this revelation you can find on the Joseph Smith Papers website, it's just labeled simply Revelation 15 May, 1831. So it's given before the June conference where everybody's ordained. It makes reference to him being ordained. It warns Ezra Thayer that His pride is kind of leading him down a tough road and sort of exhorts him to consecrate. It's not in the Doctrine and Covenants. And we should point out there are several uncanonized revelations that we have in the manuscript revelation books that didn't get placed into the Doctrine and Covenants. Now, what's the reason? To be honest with you, we don't know. Joseph Smith, Oliver Cowdery, most of the important early leaders of the Church were part of the committee that put together the manuscript for the Book of Commandments, which later becomes the Doctrine and Covenants. And we don't know in particular why some revelations were left in and left out. But that is just an interesting thing to know that it has never been canonized. But you can go read it and take a look at it for yourself. I think this is maybe our first big example of an uncanonized revelation being placed in here. But I would say it's no big loss because the substance of that revelation is essentially found in section 56. So they're probably. Maybe that was their reasoning. I'm not saying it was, but it's possible that they looked at it and said, well, section 56 says the same thing. So let's just include that and not worry about the other one.

[B]

In terms of consequences of this section. Do we know what happens with Ezra Thayer?

[A]

Ezra eventually leaves the Church. We talked about him a couple of weeks ago when we went through and talked about the earlier revelation that was given to him. But unfortunately, he's one of the earliest apostates to the Church.

[B]

We do know that Ezra does repent, and that's good News. And on January 25, 1832, the next year, he was again called to be the missionary companion of Thomas B. Marsh. That's in section 75, verse 31. He'll fulfill this mission assignment and one year later, acting on behalf of the Church, he will help negotiate the purchase price of 103 acres of the Peter French farm. Whether you've heard of that or not, like you have heard about what this becomes, a significant portion of this land is going to be the area on which the Kirtland Temple will be built. And so with the, you know, he had a tendency toward financial things and financial concerns and interests, and. And we see him here starting to consecrate that and use it for good to get land for the building of the temple. He's going to do really well for the next couple years. He'll be part of Zion's Camp. He's going to be part of the Saints in Missouri when they're expelled from the state in 1838. He'll go to Quincy, Illinois, for a while. And then we find that he leaves and he goes back to New York, and he never rejoins the Saints. And after Joseph Smith's death, he does not go with Brigham Young's leadership with the 12. He does not go west with them. We find in 1860 that he is in Michigan as a high priest in the Reorganized Church of Jesus Christ of Latter Day Saints. That's kind of the. The last we hear of Ezra Thayer. The good news is he does repent. He heeds the counsel given by section 56, ends up doing some good things.

[A]

So just doesn't make the first trip to Zion, unfortunately. Let's keep going. And we're getting to the revelation we've kind of been leading up to, which is section 57. This is the first revelation received by Joseph Smith in Missouri and announces at last the location of the city of Zion. The heading for this section in the earliest manuscript simply says, revelation given in Zion, July, 1831.

[B]

Is this not the, like, first major climax of the early restoration? I mean, ever since the first vision, and, I don't know, maybe the organization of the church, like, everything has been headed toward this moment. Like, all these hints, all these kind of teasings of the Lord, like, I will tell you. I will tell you if you're faithful. I will tell you if you'll. I will tell you the land, right? He's been talking about the West. Oliver Cowdery's been out there. And now here it is. Is here it is, the big announcement. So there's a sense of, like, momentum and, like, crescendo with section 57. Like a first climax.

[A]

This one's a big deal. So let's get the context here. So Joseph Smith and other elders were called to travel from Kirtland to Missouri, and for the most part, they leave on June 19, 1831. In fact, Joseph Smith writes on the 19th of June, in company with Sidney Rigdon, Martin Harris, Edward Partridge, William W. Phelps, Joseph Coe, Sidney Gilbert and his wife. I started from Kirtland, Ohio, for the land of Missouri, agreeable to the commandment that we had before received, wherein it was promised that if we were faithful, the land of our inheritance, even the place for the city of the New Jerusalem, should be revealed. They're traveling. It's a long journey. They get to independence on July 14th. So what is that, two or three weeks? And upon their Arrival, Joseph Smith, and is greeted by Oliver Cowdery, reunited with his old friend, a number of other members from the Lamanite mission, and even a small group of converts that they've gathered there. Joseph Smith wrote, 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 the brethren to meet together in unity.

[B]

This is the first time Joseph and Oliver have seen each other for quite a while, isn't it?

[A]

Yeah. Oliver leaves on his mission in the fall of 1830, and now it's the summer, summer of 1831. So we're talking like they've been separated for three quarters of a year. Joseph Smith also has his eye on bigger things. He writes, our reflections were great. Coming as we had from a highly cultivated state of society in the east and standing now upon the western limits of the United States and looking into the vast wilderness of those that set in darkness. Now he's probably making a reference here to the Native Americans and the desire that he has to share the Book of Mormon with them. He sees them as part of the House of Israel. He writes movingly about their current condition, which he says, without the benefit of civilization, refinement or religion. These reflections, he writes, led him to 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? He then said, our anxiety was soon relieved by receiving the following. So they're there at last. They're going to find out the land of their inheritance. He's asking where the temple is going to be built. It seems like temple is part of their consciousness here. And this is the answer to all those questions. Section 57.

[B]

Okay. The Lord speaks, verse one. Hearken, O ye elders of my church, saith the Lord your God, who have assembled yourselves together according to my commandments in this land, which is the land of Missouri, which is the land which I have appointed and consecrated for the gathering of the saints, wherefore this is the land of promise and the place for the city of Zion. Here it finally is the long anticipated disclosure of the location of the promised land and city of Zion. Zion. The Lord now goes on to divulge additional details. He says, verse 3. Thus saith the Lord your God, if you will receive wisdom, here is wisdom. Behold, the place which is now called independence is the center place and a spot, for the temple is lying westward upon a lot which is not far from the courthouse. Now, the courthouse being referred to here was built five years earlier and was a prominent landmark in the then small town of Independence. Joseph and other church leaders leaders drafted a plat for the city of Zion, where we can actually see the Temple, or rather it's a 24 building complex of temples and administrative buildings that were to be built on this very lot the Lord is talking about in verse three, at the very center of the Zion community, which would be built then around that. So that's the. The spot for the temple he's talking about here, which is a big deal, right? The Lord continues, Verse 4, Wherefore it is wisdom that the land should be purchased by the saints and also every tract lying westward, even unto the line running directly between Jew and Gentile. This line between Jew and Gentile is referring to the US borderline between Native Americans and the citizens of the United States. The Native Americans are referred to here as Jews because of the saints, understanding that they are descendants of Lehi who had originated from Jerusalem. Jerusalem and the US citizens are referred to here by the Lord as Gentiles simply because they're not Jewish. So the Lord is telling them to purchase as much land as possible all the way from independence to the US border, 12 miles away, approximately. That's a lot of land to purchase. But the Lord says, let's do it. That's all going to be part of this project. He then says verse 5, and also purchase every tract bordering by the prairies. Inasmuch as my disciples are unable to buy land, behold, this is wisdom that they may obtain it for an everlasting inheritance. This task of purchasing lands would require some practical execution and oversight. So in verse 6, the Lord puts Sidney Gilbert to work. Remember, Sidney Gilbert had been called in section 53 to be the bishop's agent to manage these purchased lands. And so the Lord said he was to receive monies to be an agent unto the church to buy land in all the regions roundabout, inasmuch as can be done in righteousness and as wisdom shall direct. So the Lord gets right down to business. He says, this is the place, and now we need to start buying land.

[A]

In verse seven, he starts addressing Bishop Partridge. So let my servant Edward Partridge stand in the office which I have appointed him to divide into the saints their inheritance, even as I have commanded, and also those whom he has appointed to assist him. So Edward Partridge is going to be given no small task which is to be the bishop in Zion. And this is quite a project to undertake the European settlers who were already in Missouri were sort of concerning to the saints who were gathering there. So, for instance, when Newell Knight and the members of the Colesville Branch, remember they have to travel there too arrive, they're taken aback. They're concerned by the roughness of the local settlers. He later writes, we could not but feel deeply the contrast as we now stood upon the western limits of. Of the USA and were obliged to mingle and associate with those who had known nothing but a frontier life until they were but a little above the native in the point of education and refinement. And Newell goes on to say the settlers were full of bigotry, superstition and prejudice, the natural result of ignorance. So there's already some concerns like here. Are you sure? Looking at the settlers. But despite the roughness of the people in the land, the Saints are being asked to be peacemakers here. A later commandment given to Joseph Smith instructed the saints to gather carefully together as much in one region as could be consistent with the feelings of the people. So it's a rough bunch and they're being asked to take a big leap of faith. Sidney Gilbert, for instance, is told to plan himself here to establish a store to sell goods. He has to obtain a license from the United States Indian Agents so that he can send goods into the Native Americans.

[B]

That's a smooth little move right there in verse nine, that. That Sidney Gilbert is to obtain a license from the US Indian Agents so he can send goods to the Native Americans by means of clerks employed in his service. He says, I think the idea here is to create a way for the saints to legally cross the border and start to interact with the natives. Remember at the beginning of the Lamanite Mission, when they actually get out there, like, it wasn't too long until US Agents are going to kick them out of the Native American territory. And so their ability to preach to the natives was not good. But here's a nice little loophole. What if he can get a license to send goods to the Native Americans? Now we've got a legal way to access them. And it seems like, let me kind of think big picture here for a second. It looks like the Lord is laying out here the practical means and basic kind of infrastructure both to provide for the saints, like he says in verse 10, and to establish a city from which my gospel may be preached unto those who sit in darkness. He says, and in the region and the shadow of death, referring to the Native Americans. So this kind of suggests that positioning the center place of Zion in independence with the Gentiles the non Jews to the east, and then Lehi's seed, the Lamanites or the Jews to the west, is like, strategically calculated to facilitate the bringing of the Gospel blessings to Lehi's seed, like the Book of Mormon prophesied would. Would occur, which would in turn then cause this Israelite remnant to, quote, flourish in the wilderness. Right. It would cause these Lamanites to blossom as the Rose, as the Lord had recently prophesied in Doctrine Covenants 49. And all of that is to occur before his second coming. So now you got both converted Gentile converts and Jewish remnant converts who could now work together to build up the new Jerusalem in preparation for the Lord's return as prophesied. That seems to be the original vision that's being contemplated here. That's why that location made all the sense in the world.

[A]

Yeah, and I mean other infrastructure. In verse 11, W.W. phelps, who's recently been called as the church printer, is going to also be planted in this place to be established as a printer unto the church. And lo, if the world, that is those who are not of the church in this area receive his writings in his newspaper, let him obtain whatsoever he can obtain in righteousness for the good of the Saints in terms of money and influence. So they're going to establish a printing press. Oliver Cowdery is called to assist him. It seems like their vision really is that this is going to be church headquarters moving forward, not Kirtland necessarily, but Missouri is going to be the place where they set up their operations and they start to do the things that they need to do.

[B]

Yeah, that's right. And then the Lord focuses on the group that's coming, the Colesville Saints who are coming to Missouri, he says, and regarding those of whom I have spoken, referring to these Colesville Saints who have been recently evicted from Copley's farm and commanded to come to Missouri, he says they are to be planted in the land of Zion as speedily as can be with their families to do those things even as I have spoken. And so concerning the gathering of the Saints to Missouri, the Lord said, let the Bishop Edward Partridge and the age of Agent Sidney Gilbert make preparations for those families which have been commanded to come to this land as soon as possible and plant them in their inheritance. As for the residue of both elders and members that are gathering to Missouri, he said, further direction shall be given hereafter. Even so, Amen. Right to business. Joseph asked the question, the Lord gives the answer. Here's where the temple is going to be here's the area we're going to need to build this place up. Here's the people I need positioned and get ready for the Colesville Saints to come. That's the content of section 57.

[A]

Let's talk controversies here for a minute. I guess number one controversy, and you and I have sparred on this one before, Scott, but is Jackson county the place for the City of Zion? And what does Zion mean for the church today? Let me point out one thing. While we were recording this podcast, I got an email from a listener. I'm not going to name her. This nice young lady wrote in and said this. I have one thought about your episode on Doctrine and Covenants. 45. Zion and the New Jerusalem are two separate things, she wrote. The New Jerusalem will be part of Zion, but only a small geographical part. I know that. You know that. But that will make the thought of independence being the literal place of the New Jerusalem so much easier. Then she said years ago in his BYU talk, Four Lessons from One Life, President Nelson said, Jesus Christ will come to Jackson County, Missouri, to be sustained as King of Kings, and to Israel to be held as Lord of Lords, ushering his millennial reign. But then she said, it sounded like you weren't positive if this is meant to be taken literally. So that's my question to pose to both of us is do we believe that Jackson county is literally the place where Jesus is going to return and he's going to where the City of Zion will be built? So you go, and then I'll go.

[B]

Okay, here we go. So once the Saints get evicted from Jackson county in 1833 and then from Missouri as a state in 1838, 39, that creates some pretty significant psychological wounds on the Saints, including Joseph Smith. The loss of Missouri, the loss of Zion, like, just nagged at him. It ate at him. And that's one of the questions he had in his mind in asking the Lord about building a temple in nauvoo. And section 124 of the doctrine and Covenant talks about that in that Revelation. This concern of Joseph's about losing Missouri and losing the Temple and losing Zion there is addressed by the Lord. And so what the Lord says, picking it up in verse 49, I won't quote all the verses, but the Lord says 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, with all they have to perform that work, and cease not their diligence, and their enemies come upon them. This is what happens in Missouri 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. He says, I will visit upon the heads of those who hindered my work. Wrath and indignation. With that context in mind, he says in verse 51, therefore, for this cause 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. So the latest word of the Lord on whether or not Zion will be built up in Jackson County, Missouri, is this in section 124. He says explicitly, I don't require that at your hands anymore. I think the controversy is, was he talking just about that generation, or is he talking about ever? I tend to lean, Casey, and you know this, toward the idea that it's not going to be required ever. Now, I'm not a prophet. I don't know. And part of the reasoning here is what we were just talking about with Section 57, talking about this line between the Gentiles and the Jews or the Native Americans and the US people, that was perfect. Like, in 1831, that was, like, excellent. If we built the city right there, that bridge there between the Native Americans and the Europeans is perfect for the fulfillment of the prophecies of building the New Jerusalem. In the Book of Mormon, like, at that time, that means made perfect sense. Today, all that like is gone. Like, there's not the Native American population right there with the Europeans. And so, like, I'm open to the idea that the Lord's going to do it a different way. Like in Nauvoo, they're going to start calling Nauvoo Zion, and when they go out to Utah, they're going to start calling Utah Zion. There's still lingering hopes from people that they're going to eventually go back to Jackson county. And that could totally happen. I just. I don't know. But what I know is the latest official word of the lord is section 120 24, where he says, I don't require that anymore at your hands. And so that is my case. What would you like to say in rebuttal?

[A]

Okay, in rebuttal, I'm with you in the sense that I'm open to all possibilities here. But I think the easiest way to look at section 124 in harmony with other passages in the Doctrine and Covenants, because you're right. Section 124 is the latest word on the command to build Zion. Zion in Jackson County. But you got to harmonize it with other passages like section 101, verse 17. I quote, Zion shall not be moved out of her place notwithstanding her children are scattered. They that remain and are pure in heart shall return and come to their inheritances. They and their children with songs of everlasting joy to build up the waste places of Zion. And then in verse 20, he says, there is none other place appointed than that which I have appointed. Neither shall there be any other place appointed than that which I have appointed for the work of the gathering of my saints. So I'm open to the possibility. But it seems like if you're trying to harmonize section 101, where he says there's no other place appointed and there's not going to be another place appointed, and section 124, what the Lord was saying to them in section 124 was not never, just not now. Now you're going to eventually build Zion and you're going to build it in Jackson county, but I'm not asking you to do it right now. And that's when the saints start to use the word Zion a little bit more loosely. But I do believe, and I don't think this is an article of faith that all church members are required to believe that God will build the city of Zion in Jackson County. And I still believe section 57 applies, that the temple lot that's pointed out there is the place where the temples and I don't know what the temples will look like. I don't know if it will be 24 temples or whatever will be built. And this might be because just in my career, I have spent I don't know how many trips going to Missouri. Scott, you and I just went there. I'm going to go there at the end of this month. I'm going to go three more times before the year is over. I just think that, yeah, there's a prophecy there. I haven't received any special witness of myself, but I believe in the Doctrine and Covenants. That's how I read it. But I accept you as my brother in Christ, even if we disagree on this particular point.

[B]

Well, it's interesting because he says there's no other place that I will appoint as the place of gathering. Nauvoo was then appointed as the new place of gathering. Then Utah was appointed as the new place of gathering. Then the stakes of Zion, like stay in your country. That's the current word is like, stay in your country. The stakes are the places of gathering. Like the places of gathering. It's hard to argue that the place of gathering has not moved since Section 101.

[A]

He does, in that same passage, say, I'm going to appoint other gathering places, but he's not ever pulling back on his promise that Zion is going to be built in that place that he appoints in section 57. So it just seems like section 124 is easier to read if we're harmonizing section 57 and section 101 and section 124 to say we're eventually going to build a city there, but Zion is going to be all over. In fact, I noticed this helpful quote that I think you put into our outline where when Brigham Young was asked about Zion, he said, Zion will extend eventually all over the earth. There will be no nook or corner upon the earth, but what will be in Zion, it will all be Zion. It seems like let's harmonize the two things. Yes, there's a city, but Zion is going to spread around the Earth, too. That's what we're engaged in. But eventually we're going to get to the build the city part of the. Of the restoration.

[B]

Maybe we can think of Zion not so much as one city, but as, like a network of temple cities that collectively are the City of Zion or the New Jerusalem. Certainly in the early understanding of the Latter Day Saints, this seemed to be really clearly like literally one city. But the way it's playing out seems to be like maybe it's different than we thought. Maybe it's like what Brigham Young is saying here, that Zion's going to be everywhere. It's not a single city. This is fun. Thanks, Casey. I respect and appreciate your perspective.

[A]

As do I yours. All right, let's talk consequences. The missionaries, some of them at least, are commanded to plant themselves, meaning W.W. phelps, Sidney Gilbert, Edward Partridge. You're staying. You're not coming back from this mission. This is your new home, the Colesville branch, which travels 1100 miles, if we're counting the journey they make from New York to Ohio and then Ohio to Zion, at last finds their home. Edward Partridge is going to be their bishop. Sidney Gilbert's going to be the agent of the church, and they're going to start to build a home near the Big Blue river near Independence. The first Sunday after the elders arrive, they hold a worship service. And later on, there's this classic quote from church historian B.H. roberts where he says, such A congregation was present, as was only possible in an American frontier district. The group at this worship service has American Indians. It has enslaved African Americans and all classes and conditions of people from the surrounding counties. Again, this is BH Roberts. Universalists, atheists, Deists, Presbyterians, Methodists, Baptists, both priests and a people. A motley crowd, truly, he says. And after the service, two people who had already been meeting with the missionaries came forth and were baptized. And, Scott, this little service is going to resonate throughout the history of the church. A diverse group of people are meeting together. They're listening to sermons about a shining new city that's going to be built in this backwards frontier location. And at the same time, there's ominous signs on the horizon. BH Roberts noted that other than a small handful of converts, the church was made up wholly of northern people and therefore constituted an entirely different class of settlers from the old inhabitants of Independence, Independence who came chiefly from the South. So the stage is set for conflict because the members of the church are coming from the north, where there's huge cultural differences, chiefly that they don't practice slavery. And the original settlers, who come from the south and do own slaves and have a number of radically different ideas.

[B]

Yeah. So the millennial hopes of the Saints are going to soon collide with the culture of the frontier. But for now, now, let's keep it positive. D&C 57 fans the flames of anticipation and excitement in the hearts of the Saints for the sublime millennial future. And second, it also began focusing their minds on the very mundane but important duties that would be required to gather and build a functioning Zion infrastructure and community in preparation for that future. And so Sidney Gilbert, Edward Partridge, W.W. fell, Oliver Cowdery are positioned by section 57 to help make that happen. And while it's true that the millennial hopes of the Saints are soon going to collide with the prejudices, the fears and the hatred of the original settlers of Independence. For now, at least, on this July of 1831, Joseph and the Saints can rejoice that at last the location of the new Jerusalem was known.

[A]

Wow. Big things. And we're laying the foundation for some huge events, events that are going to happen as the history of the Church progresses in the Doctrine and Covenants. So, Scott, this was a fun journey to Zion. I look forward to discussing and figuring out in the future exactly how this story needs to be told.

[B]

Yeah, we could say that this week was the Journey to Zion. Next week are some revelations in Zion, and then the week after that, we will go on the return journey from Zion back home. So. So lots of important things yet to come, and we'll look forward to seeing you next week, Casey. Thanks so much, man. This is fun.

[A]

All right, see you next week.