B (4:32)

Yeah. In fact, Parley P. Pratt, who was an eyewitness to all of this, gave a pretty detailed account of how the events unfolded that fateful Halloween. Casey, I can't get over the fact that this happened on Halloween is when it started, but it did. Here's what Parley said, quote, Thursday night, the 31st of October, between 40 and 50, many of whom were armed with guns, unroofed and partly demolished 10 dwelling houses. And in the midst of the shrieks and screams of women and children, whipped and beaten in a savage manner. Several of the men and with their horrid threats frightened women and children into the wilderness. Saturday, November 2nd. A party of the mob made an attack upon a settlement about six miles west of town. Here they tore the roof from a dwelling, broke open another house, found the owner, Mr. David Bennett, sick in bed. Him they beat inhumanely and swore they would blow his brains out. And discharging a pistol, the ball cut a deep gash across the top of his head. In this skirmish, one of their men was shot in the thigh. On Tuesday and Wednesday nights, the 5th and 6th of November, women and children fled in every direction before a merciless mob. One party of about a hundred and fifty women and children fled to the prairie, where they wandered for several days, mostly without food and nothing but the open firmament for their shelter. Other parties fled toward the Missouri River. Parties of the mob were hunting men, firing upon some, tying up and whipping others. Thursday, November 7th. On the shore of the Missouri river, hundreds of people were seen in every direction, some in tents and some in the open air around their fires. While the rain descended in torrents. Husbands were inquiring for wives and women for their husbands, parents for children and children for parents. Some had had the good fortune to escape with their family, household goods and some provisions, while others knew not the fate of their friends and had lost all their goods. The scene was indescribable, Parley says, and I am sure would have melted the hearts of any people upon ear except our blind oppressors and a prejudiced and ignorant community. In short, he says, every member of the society was driven from the county, and fields of corn were plundered and destroyed. Stacks of wheat were burned, household goods plundered, and every kind of property lost. And at length, no less than 200 three houses burned, according to the estimate of their own people in Jackson. The Saints who fled took refuge in the neighboring counties, mostly in Clay county, which receive them with some degree of kindness.

A (7:03)

Up to this point, we've had small things happen, like legal persecutions that happened in New York and Pennsylvania. Joseph Smith. We've had personal attacks like the mob attack on the John Johnson farm. But this is the first organized persecution against Latter Day Saints like a kind of pogrom carried out against them that's forcing them from their homes. And Joseph Smith learns the details of this second great event on November 5th, when Orison Hyde and John Gould, who had been sent to Missouri, report back directly to Joseph Smith to tell him what's happening now, it continues to escalate on December 10, Joseph received letters from Missouri leaders Edward Partridge and John Corll and W.W. phelps that were written weeks earlier, which give more details. These church leaders in Missouri are seeking counsel on what they're supposed to do, like what they're supposed to do next. Edward Partridge, for instance, wrote, we are in hopes that we shall be able to return to our houses and land before a great while, but how this is to be accomplished is all in the dark as to us yet. I want your advice upon the subject of the lands, and I also want wisdom and light on many subjects in this time of trial. So Joseph writes a letter back that same day saying, among other things, I cannot learn from any communication by the Spirit to me that Zion has forfeited her claim to a celestial crown, notwithstanding the Lord caused her to be thus afflicted. I've always expected, he adds, that Zion would suffer a sore affliction from what I could learn from the revelations which have been given. And these are verses Joseph Smith is hinting to revelations he's received over a period of more than two years, like section 58 and section 84 and 90 and 97. But then he says, but I would remind you of a certain clause in 1 referencing section 58, 4, which says, after much tribulation cometh the blessing. By this and also one received of late, I know that Zion in the own due time of the Lord will be redeemed. Which is he's referencing the revelation he's just received in section 113. But then he adds, but how many will be the days of purification, tribulation, and affliction the Lord has kept hid from mine eyes? And when I inquire concerning this subject, the voice of the Lord is, be still, and know that I am God. All those who suffer for my name shall reign with me, and he that layeth down his life for my sake shall find it again. Then he adds this kind of remarkable omission. He says, there are two things of which I am ignorant, and the Lord will not show me, perhaps for a wise purpose in himself. And they are, why God hath suffered so great a calamity to come upon Zion. And again, by what means he will return her back to her inheritance with songs of everlasting joy upon her head? These two things, brethren, are in part kept back that they are not plainly shown unto me. However, six days after he writes that letter, he receives Section 101, which does provide very clear answers to both questions. Why did God suffer these things to happen to Zion? And how Will Zion be redeemed? That's the big theme of or the two big themes of section 101 of the doctrine and Covenants.

B (10:17)

Lots of questions, not very many answers being forthcoming until section 101. So let's dive into what the Lord has to say. Now, before we look at the details of this important revelation, maybe we should outline its sections. It's so long, it's actually 101 verses. So easy to remember. Section 101 has 101 verses. It bounces from topic to topic. So let's break it down quickly. So verses 1 through 8 contain the answer of the Lord to Joseph's very first question of why did God allow such a great calamity to come Upon Zion? Verses 1 through 8 he's already got his first answer. So then we have 9 through 101 to explore other topics. 9 through 23 offer words of comfort to those who are pure in heart. Gives assurances about Zion's future. Verses 23 through 42 paint a really interesting picture of the coming millennial day of glory and offer practical counsel for how the saints were to prepare themselves to partake of that glory. Very interesting timing to talk about the millennium. We'll talk about that. Then verses 43 through 62 contain a really fascinating parable about how and when Zion could be redeemed. So the Lord starts to answer the second question about how Zion will be redeemed. But he does it in parable form, which is fascinating. Then verses 63 to 75 contain counsel to those church members outside of Missouri as to what they can do to help to redeem the land of Zion. And finally, verses 76 to 101 include counsel directly to those church members, quote, who have been scattered by their enemies in Jackson County. Like what should those people do who don't have a home now who are up in Clay county and other counties? Like what? What should they do? Lots to talk about.

A (12:01)

Let's dive into the revelation Its so the Lord starts out by addressing Joseph Smith's first question. He says, concerning your brethren who have been afflicted and persecuted and cast out from the land of their inheritance. Specifically why the Lord let this happen? He says, I the Lord have suffered the affliction to come upon them wherewith they have been afflicted in consequence of their transgressions yet and he immediately pivots here I will own them, and they shall be mine in that day when I shall come to make up my jewels. Therefore to tell them that they need to be qualified to be his people at that day, he says, they must needs be chastened and tried, even as Abraham, who is commanded to offer up his only son. The Lord explains, for all those who will not endure chastening but deny me cannot be sanctified. So Reason one. This is part of the deal. Just like Abraham, they have to be sanctified. And that usually comes through trials, that usually comes through difficulties, persecutions. But then he pivots back to their transgressions, where he says, behold, I say unto you, there were jarrings and contentions and envyings and strifes, and lustful and covetous desires among them. Therefore by these things they polluted their inheritances, adding, they were slow to hearken unto the voice of the Lord their God. Therefore the Lord their God is slow to hearken unto their prayers to answer them in the day of their trouble, in the day of their peace, they esteemed lightly my counsel, but in the day of their trouble, of necessity, they feel after me. So in answer to Joseph's first question, the collective body of these roughly 1200 saints did not merit the Lord's protection from the Jackson county mob because their transgressions were too much. Yet the Lord seems to be saying in verses 3:5, that this real world consequence can act as a sanctifying experience for them if they allow it. So, yes, he didn't grant protection because of what they had done, but he can turn a negative into a positive. This is going to be a means of sanctifying them and helping them become the kind of people that can build and inherit Zion.

B (14:08)

Then, by way of comfort, the Lord assures Joseph that, quote, notwithstanding their sins, my bowels are filled with compassion toward them. Always the case with the Lord promising them that quote, I will not utterly cast them off. And in the day of my wrath I will remember mercy, and will let fall the sword of mine indignation in behalf of my people, even as I have said, and mine indignation is soon to be poured out without measure upon all nations. And this will I do when the cup of their iniquity is full. This is likely a reference to the destruction of the wicked at the second coming. And in that day, he continues, all who are found upon the watchtower, or in other words, all mine Israel shall be saved, and they that have been scattered shall be gathered, and all they who have mourned shall be comforted, and all they who have given their lives for my name shall be crowned. Therefore, he says, addressing church members generally, let your hearts be comforted concerning Zion, for all flesh is in my hands. Be still and know that I am God. Then assuring those who may have wondered if they should give up on Jackson county as the hub of Zion, he says this quote, zion shall not be moved out of her place notwithstanding her children are scattered. For they that remain and are pure in heart shall return, he promises, and come to their inheritances, they and their children with songs of everlasting joy to build up the waste places of Zion. Man and behold, 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 until, he says there is found no more room for them. And then I have other places which I will appoint unto them. And they shall be called stakes for the curtains or the strength of Zion. So it is to Zion and her stakes. He says that those who worship me according to mine everlasting gospel should gather together and stand in holy places and prepare for the day of his return, when all flesh shall see me together. Some comforting words in here about Zion. Do we need to give up on the land of Jackson County? Should we do this project elsewhere? The Lord says, no, hold your ground. Zion will not be moved out of her place. That's his stance here in 1834.

A (16:17)

But he does set up this idea that there's going to be stakes in other places and that Zion is part of a larger picture. So a lot of times when we get caught up, up in the middle of difficulty, the Lord sometimes pulls us back and says, look at the big picture. Look at all the things we're trying to accomplish. And that's kind of how he segues into the millennial day. So he shifts from this saying, all the stakes will be gathered together and all flesh shall see me together. And then he describes the millennial day, the millennium, in unusual detail, explaining that in this day every corruptible thing belonging to man, beasts, fowls, or fish shall be consumed. And also that of element shall with fervent heat, and all things shall become new, that my knowledge and my glory may dwell upon the earth. And in that day, the enmity of man, beasts, and all flesh shall cease from before my face. And in that day, whatsoever a man shall ask, it shall be given to him. And in that day, Satan shall not have power to tempt any man. And there shall be no sorrow, because there is no death, meaning an infant shall not die until he is old, and his life shall be as the age of a tree. And when he dies, he shall not sleep, that is to say, in the earth, but shall be changed in the twinkling of an eye and shall be caught up and his rest shall be glorious. So in other words, all the things that are causing the saints such pain and discomfort during this time of deep affliction are going to be gone in the millennial day. Earthly corruption, enmity, satanic power, even the sorrow that comes from experiencing the death of loved ones just, just won't exist anymore in that day. And then he continues, and in that day, when the Lord shall come, he shall reveal all things which have passed hidden things which no man knew, things of the earth by which it was made, and the purpose and the end thereof, things most precious, things which are above and things which are beneath, things that are in the earth and upon the earth and in heaven. Expressing the glory of this day by saying, all those who suffer persecution for My name and endure in faith, he assures, though they are called to lay down their lives for my sake, yet shall they partake of all this glory. Wherefore he counsels them, fear not even unto death. For in this world your joy is not full, but in me your joy is full. Adding that they should focus primarily on the life of the soul and on seeking the face of the Lord always that in patience ye may possess your souls, that ye shall also have eternal life. Now, that is probably the lengthiest passage that goes into great specifics about what happens in the millennium, how life and death work in the millennium, and also, and this is maybe the most tantalizing thing to me, that he's going to explain how everything works in the millennium, that he's going to give us a full tour of the history of the world, even things that have never been known, and where everything came from. Meaning that all the questions we have about how this beautiful world around us came into existence and what has happened here during the time of its existence will finally be answered. And so that's another thing that we forward to and that he's trying to help them have the big picture towards to say, yes, hang in there, there's good things to come and answers to come as well. Because sometimes that's the hardest thing. It's just the uncertainty of not knowing why and how things happen in our lives.

B (19:48)

Yeah. Do you think that's why he's bringing up the millennium at this time of great affliction for them? Is he bringing this up to say, I know this seems huge, I know this seems all consuming, but keep your eye on the prize like the millennial day will come. All this will be sorted out like it's going to end well, even in the midst of your affliction. I mean, is that the purpose of this hope? Is hope the purpose of why he's sharing these verses?

A (20:13)

I mean, it's so easy for us to get caught up in the persecutions, the trials, the difficulties that we face in life. And that's a big part of the gospel, is everybody has to deal with uncertainty. And everybody has to deal with. With death. There's just no escaping it. And he assures us there will come a time when I will let you know all things. There will be no uncertainty. And there will be a time when we will overcome death. There will be no death. And man, when you're in the midst of rough times, those are the two things that you have to tell yourself over and over again. This is going to end, and it's going to get better.

B (20:44)

I find it really striking that hymn number three, Now Let Us Rejoice, that was written by W.W. fell Phelps, was actually written at this time. He was on the other side of the river in Clay County, I believe, just having been kicked out of Jackson county when he sat down and wrote this. And I don't know if this was inspired by section 101 or not, but, you know, hymn number three. We've sung it a lot. I'll just read verse one. Think about the context in which W.W. phelps wrote this. He said, now let us rejoice in the day of salvation. No longer as strangers on earth need we run Rome. Good tidings are sounding to us and each nation. And shortly the hour of redemption will come. When all that was promised the saints will be given and none will molest them. Nobody will hurt us anymore from morn until Eve and earth will appear as the Garden of Eden. And Jesus will say to all Israel, come home. I can't sing hymn number three without thinking of the Missouri persecutions. Once that connection was made in my mind when I understood when Phelps wrote this and under what circumstances he wrote this. It's always been a really hopeful song. And I wonder if he pulled from the hope that the Lord is giving. Right here in section 101, where he's talking about the millennium. He's talking about when the earth will rest and become like Eden. And holding that out in the midst of the saints. Deep suffering here. Really interesting. Let's continue. The Lord goes on to say, as those called unto mine everlasting Gospel. Gospel, you are accounted as the salt of the earth, and are called to be the savor of men. And should thus always remember that if, like the Lord said in the Sermon on the Mount, if the salt of the earth lose its savor, behold, it is thenceforth good for nothing, only to be cast out and trodden under the feet of men. This, the Lord implies, is relevant to the children of Zion, since he says, many, but not all of them were found transgressors, making them like salt that had lost its Savior, and therefore they must needs be chastened. Coming back to that point, he started in verses four and five. It's important to note in that verse that he says, not all were in transgression. Right. And that's actually a group that troubled Joseph Smith deeply. The fact that not everyone in Zion was guilty of transgression and yet they were suffering right along with those who were was deeply troubling for the prophet. In fact, in his Dec. 10 letter, which was written six days prior to this, this revelation, he confessed to church leaders in Missouri. He said, when I contemplate that those who are innocent are compelled to suffer for the iniquities of the guilty, it is with difficulty that I can keep from complaining and murmuring, But I am sensible that this is not right, his tendency to murmur. And may God grant that notwithstanding your great afflictions and sufferings, there may not anything separate us from the love of Christ. I love that allusion to Romans, chapter 3. 8. Can anything separate us from the love of Christ? No.

A (23:40)

Then the Lord shifts gears. In verse 43, he says, I will now show unto you a parable, that you may know my will concerning the redemption of Zion. And the parable begins to answer Joseph's second question about how the Lord's going to help the Missouri saints regain the lost lands of their inheritance. So here's the parable, and I'm going to say we don't know exactly what everything in here means, but we'll do.

B (24:05)

Our best to interpret, keep the context in mind. Right. As we read this, the context is Missouri persecutions.

A (24:11)

A certain nobleman had a spot of land, very choice, and he said unto his servants, go ye unto my vineyard, even upon this very choice piece of land, and plant 12 olive trees and set watchmen round about them, and build a tower, that one may overlook the land roundabout, and be a watchman upon the tower, that mine olive trees may not be broken down when the enemy shall come to spoil and take upon themselves the fruit of my vineyard. Now the servants of the nobleman went and did as the Lord Commanded them and planted the olive trees and built a hedge round about and set watchmen and began to build a tower. And while they were yet laying the foundation thereof, they began to say among themselves, and what need hath my lord of this tower, Seeing this is a time of peace, Might not money be given to these exchangers or invested? For there is no need of these things. And while they were at variance one with another, they became very slothful. And they hearkened not unto the commandments of the lord. And the enemy came by night and broke down the hedge. And the servants of the nobleman arose and were affrighted and fled. And the enemy destroyed their works and broke down the olive trees. Now, behold, the nobleman, the lord of the vineyard called upon his servants and said unto them, why, what is the cause of this great evil? Ought ye not to have done even as I commanded you? And after ye planted the vineyard and built the hedge round about and set the watchman upon the walls thereof, Build the tower also, and set a watchman upon the tower and watched for my vineyard and not have fallen asle, lest the enemy should come upon you. And behold, the watchman upon the tower would have seen the enemy while he was yet afar off. And then ye could have made ready and kept the enemy from breaking down the hedge thereof and saved my vineyard from the hands of the destroyer. Now, again, that's the parable, first part. Yeah, the first part. We all know that parables can have multiple interpretations, but there's at least one interpretation of the story found in verses 43 to 54 that seems clear. The choice spot of land mentioned in verse 44 is the location for the city of zion, and the nobleman is the lord. That seems pretty clear. It says, plant 12 olive trees. 12 is often a number that's associated with the house of Israel and the church. And the 12 olive trees probably represent the saints in jackson county. And later in the parable, the watchmen, who probably represent the leaders of the church in missouri, Failed to build a tower which is probably the temple as they were commanded. And as a consequence, the enemy was able to ransack the orchard, tortured. So, first part of the parable, here's why this happened. In gentle terms, I guess you'd say they weren't malicious. They were just sort of neglectful and slothful.

B (26:55)

That's true. Right. Like, beyond laying the foundation stones to mark the site, like the saints in missouri had not done much else to promote the work of building the temple there. That part's true. Now, that neglect Might be justifiable, given that many of the saints were immigrants with families and farms, and they had that to look after. But the parable, I think, is identifying a deep problem among the saints in Missouri. In the parable, the servants of the nobleman began to question the need for having a tower. They keep saying that the money could be used to buy more worldly things. I think that's the little detail here that suggests that even if the saints had possessed the time and the resources to construct the temple, they would still have neglected to carry out the work. And because they wavered in their desires to even begin the work of the temple, the saints failed to gain the spiritual foresight that may have prevented their enemies from destroying their work. Maybe there's a lesson in that for all of us, not just those who are commanded to build temples. But, you know, if we place spiritual things first and don't neglect, you know, what the lord has asked us to do, we're probably going to find more success generally in all the areas of our lives. Maybe that's too broad in application, but really interesting. What do you think?

A (28:09)

Yeah, he doesn't give the exact interpretation of the parable, which sometimes he does in the scriptures, but in this case, it seems like it all fits together, like they're supposed to build this tower. If they built the tower, they would have received. They would have seen what was happening, and they would have been able to counter it, but because they wavered and, I mean, in this case, on the one hand, I want to defend the saints because they weren't in Jackson county for very long. They had about two years before all this stuff happened. On the other hand, does the documentary record show that there were a lot of contentions envying strife that they were struggling? Yeah, it does. So they could have been doing better. It's just an unfortunate combination of circumstances where they neglected things and they had people that were right there ready to stomp them down, basically.

B (28:51)

Okay, let's keep going in verse 55 with the next part of the parable, see what happens next. Here's what the lord says to address this loss of the tower and the vineyard. The lord of the vineyard said unto one of his servants, go and gather together the residue of my servants and take all the strength of mine house, which are my warriors, my young men, and they that are of middle age, also among all my servants, who are the strength of mine house, save those only whom I have appointed to tarry, and go ye straightway unto the land of my vineyard and redeem my vineyard, for it is mine. I have bought it with money. Again, the interpretation here seems pretty straightforward, doesn't it? What's this land that was purchased with money that they need to redeem. I think it's clearly Zion. But the Lord continues, He says, therefore get ye straightway unto my my land. Break down the walls of mine enemies, throw down their tower and scatter their watchmen. And inasmuch as they gather together against you, avenge me of mine enemies, that by and by I may come with the residue of mine house and possess the land. And the servant who the Lord was talking to said unto his Lord, when shall these things be? And the Lord answers his servant somewhat cryptically here and says, when I will go ye straightway and do all things whatsoever I have command commanded you, and this shall be my seal and blessing upon you, a faithful and wise steward in the midst of mine house, a ruler in my kingdom. And this servant went straightway and did all things whatsoever his Lord commanded him. And after many days, all things were fulfilled. And that is the end of the parable which the Lord does not take any time to explain. Now, as we've mentioned, like the interpretation seems pretty straightforward in the context of this, most of the elements of it. But the Lord does say in section 103, which was received only two months later, in February, February. He does actually make reference to this parable again, and he explains, my servant, Joseph Smith Jr. Is the man to whom I likened the servant to whom the Lord of the vineyard spake in the parable which I have given unto you. Therefore, let my servant, Joseph Smith Jr say unto the strength of my house, my young men and the middle aged, gather yourselves together unto the land of Zion upon the land which I have bought with money that has been consecrated unto me. So that's section 103, verses 21 and 22, which gives the Lord's key of interpreting a lot of this. So the context we've been talking about is exactly. The Lord is saying what the parable was about. The servant is Joseph, the young men, the middle aged. This is an allusion to what's going to become known as Zion's camp, right in answer to the second question, which is how we're going to get the land back. Part of the answer to that seems to be Zion's camp. But it's not a promise being made, it's a parable being made given. And the fact that the Lord chooses a parable instead of just straightforward prose is really interesting as we see what actually plays out in the history of the church that Zion's camp will ultimately not redeem the land of Zion.

A (31:43)

That might be why the ending is so cryptic, right? Because he says, this will happen when I will. And then it says it was accomplished but after many days, which is usually an allusion in parables to a long time by human standards, I guess we'd say. So that's kind of the centerpiece of this whole revelation is that this parable about getting Zion back that kind of leaves it open ended to the saints. The remainder of the revelation contains directions from the Lord on specific actions that church members are supposed to take to help redeem and maybe even retain the lost land of Zion. So this is verses 63 to 75. They address what the saints should do that are outside the immediate radius of the Jackson county expulsion. So he says, I will show unto you wisdom in me concerning all the churches, that is the various branches and congregations of the church, which in 1833 consisted in total of about 45 congregations from Missouri to Maine. So in the United States primarily, first they were to continue to gather together unto the places which I have appointed, which means at the time primarily Kirtland and Missouri, but keep their eye on Missouri. But he also adds, this was not to be done in haste nor by flight, but in an orderly way. The gathering is supposed to continue, but not a kind of panic, the world's ending kind of gathering. Do it in a systematic and careful way. He says they were to purchase all the lands with money which can be purchased for money in the region round about the land which I have appointed to be the land of Zion for the beginning of the gathering, my saints, meaning all the land which can be purchased in Jackson county and the counties roundabout. So again, he's advocating peaceful means, even though the parable makes it sound like there might be a little bit of a throwdown. He immediately switches and says, but let's get this peacefully. Let's see what we can purchase. Let's see how we can do all this. He says, let all churches gather together, all their monies, and let honorable men be appointed, even wise men, and send them to purchase these lands. So those of the branches of the church in the eastern part of the United States should, he says, if they will hearken unto his counsel, council buy lands and gather together upon them, and in this way they may establish Zion. So it seems clear from these verses that part of the Lord's plan to redeem Zion is to have church members purchase all the land possible in Jackson county and the surrounding areas. So again, peaceful means following kind of the council in section 98, accepting that the parable in section 101 makes it sound like there will be a little rumble that happens here.

B (34:22)

And it's interesting to note that in his November letter to Joseph Smith, Bishop Edward Partridge had actually suggested this very idea of purchasing the lands. Here's what he said. There is another way. We might obtain the land by natural means. That is this could we obtain money by loan or from the brethren that are able, we might buy out most of the inhabitants of Jackson county in all probability and let them leave. But this would take many thousand dollars. He said, close quote. So here the Lord is saying exactly that right, that all the churches, meaning all the branches of the church, should pool their money together for exactly this purpose. And as for the financial feasibility of this plan, the Lord actually assures them here he says, quote, there is even now already in store sufficient, yea, even an abundance to redeem Zion and establish her waste places, no more to be thrown down. But then he adds, I think with a tinge of sadness in his voice, when I read this, were the churches who call themselves after my name willing to hearken to my voice. We have everything we need right now, now to redeem Zion. Were the branches of the church willing to hearken to my voice? Kind of this idea like, I know they're not going to to the full measure, but dang it, we, we could, we could.

A (35:30)

Yeah. He's pointing towards it. Then in verses 76 to 101, it's the Lord's counsel directly to the church members who have been scattered by their enemy. So the church members in Jackson county. And speaking to them, he says, it is my will that they should continue to importune for redress and redemption by the hands of those who are placed and are in authority over you according to the laws and Constitution of the people, meaning the United States Constitution, which he adds insightfully, I have suffered to be established and should be maintained for the rights and protection of all flesh according to just and holy principles, that every man may act in doctrine and principle pertaining to futurity, according to the moral agency which I have given unto him, that every man may be accountable for his own sins in the day of judgment, which it seems like he's saying the US Constitution was established to protect and ensure the rights of all mankind to act according to their own God given moral agency. And this assurance of personal freedom guarantees that people are fully accountable for their own sins rather than being under the control of oppressive monarchs or Dictators who could be justly blamed for some of their poor actions. And then he adds in this interesting point here, therefore it is not right that any man should be in bondage one to another. And for this purpose, which we think means to ensure individual freedom and accountability, have I established the Constitution of this land by the hands of wise men, whom I raised up unto this very purpose and redeemed the land by the shedding of blood.

B (37:07)

So given the context of their recent expulsion from Jackson County, Casey, like, why do you think the Lord is bringing up this point about the Constitution? I often hear this verses read out of context, right? We want to, like, build up the Constitution. We want to quote something cool in the Doctrine covenants about the U.S. constitution. So we quote these verses. But it's rare to hear these verses quoted in context of the 1833 Missouri persecutions. Like, why is the Lord bringing up the Constitution in this context, do you think?

A (37:34)

On a basic level, he's underscoring a point that freedom and accountability are guaranteed by the US Constitution partially because the Jackson county oppressors, the mob that's attacked attacking them, are expected to be held accountable for their actions to the full extent of the law. They were acting unlawfully. Laws are set up in order to protect things like this from occurring. Which section 134, which is going to be written after this, also underscores that we believe the government is instituted of God. So the saints are supposed to appeal to those who have been placed as rulers and are in authority over you for redress because it's the constitutionally appointed task of government officers. It's their job to ensure that such oppressors are held accountable and that victims are taken care of and compensated for the things that they've done. These verses can be taken out of context, and usually when they are, the main point that someone's trying to make is that God says that he raised up the people that wrote the Constitution. But the contextual, immediate context right here is he's saying, hey, these laws were established for situations like this to try and help people who are victims for what happened, that God is a God of order, order, and he helped establish the laws of the United States so that if something like this happened, there would be a route for the saints to achieve redress, to do something without having to resort to violence to get their lands back.

B (38:57)

I think that's right, because that's where the Lord goes in the next couple verses, right? He. He says that the saints are to importune their government leaders for help in the same way that the woman importuned the Jewish judge. In the parable of the woman. And the unjust judge, he says, which is found in Luke 18, a part of which he actually recounts Here he says, quote, there was in a city a judge which feared not God, neither regarded man. And there was a widow in that city. And she came unto him, saying, avenge me of mine adversary. And he would not for a while. But afterward he said within himself, though I fear not God, nor regard man, yet because this widow troubleth me, I will of avenge her, lest by her continual coming she weary me. And then the Lord says, thus will I liken the children of Zion. This is how they are to proceed, by incessantly importuning government leaders until they are avenged according to the laws of the land that the Lord established. He says, let them importune at the feet of the Judge. And if he heed them not, let them importune at the feet of the governor. This is Governor Duncan at this time. Right. And if the governor heed them not, let them importune at the feet of the prophets President, that is the President of the United States. And if the President heed them not, then will the Lord arise and come forth out of his hiding place, and in his fury vex the nation. And then his hot displeasure, and then his fierce anger in his time will cut off those wicked, unfaithful, and unjust stewards and appoint them their portion among hypocrites and unbelievers, even in outer darkness, where there is weeping and wailing, healing and gnashing of teeth. So two things stand out to me on that. Number one, did you notice that he calls the judges, the governor and the President United States stewards? He says they are stewards. That's really. That's really interesting. And then he says also that he himself holds himself, God does, as like the final check and balance to corrupt government leaders. We talk about the checks and balances of our constitutional system. Well, the Lord holds himself as the final check and balance balance here, doesn't he?

A (40:59)

Yeah. And then he adds this maybe sort of sad note. Pray ye, therefore, that their ears may be opened unto your cries, that I may be merciful unto them, that these things may not come upon them. For what I have said unto you must needs be that all men may be left without excuse. This is tough because we have, you know, two centuries of historical hindsight to know that the saints received almost no help. And the United States did endure some serious, serious, difficult difficulties based around the exact issues that the Saints were dealing with here. We've talked about this earlier in other episodes, but the Lord talking about a war between the states, a war over these issues. Slaves rising up against their masters. The idea that the United States just hadn't resolved this issue yet, of could the federal government intervene in the state governments, and could state governments interfere in local matters? And things like that just hadn't really fully been developed in the American republic. So tough stuff. And that leads us into the last part of the revelation where the Lord speaks regarding their property in Jackson County. The Lord says, it is contrary to my commandment and my will that my servant Sidney Gilbert, Sidney Gilbert owns the store, should sell my storehouse, which I've appointed unto my people, into the hands of mine enemies. And this is true of all their property. The Lord emphasizes, considering he says, it would be a very sore and grievous sin against me to allow their property to be polluted by mine enemies. Therefore, it is my will that my people should claim and hold claim upon that which I have appointed unto them, though they should not be permitted to dwell thereon. Nevertheless, I do not say they shall not dwell thereon, for inasmuch as they shall bring forth fruit and works meet for my kingdom, they shall dwell thereon. He says, to kind of comfort them, they shall build, and another shall not inherit it. They shall plant vineyards, and they shall eat the fruit thereof. Even so. Amen. So if we're trying to summarize what the Lord's saying to the Saints about their expulsion from Jackson county, he explains why it happened. That's kind of verses one through eight. He comforts them, especially by pointing towards better days, towards the millennium, when all this nonsense, all this violence will go away. He gives a parable that's sort of a response to how Zion might be redeemed, maybe through military means. He commands all church members to help redeem Zion by pooling their money to purchase Jackson county and the surrounding area. And he invites the Scattered Saints themselves to continue to petition government leaders to help and to legally hold onto their property. That's kind of in summary, how the Lord asked them to respond to this. And this sets the scene for really the rest of Joseph Smith's life where they're dealing with these complexities that come from losing lands in Jackson county and trying to get them back. It's a story that's really still going on today, to be honest. Honest?

B (43:46)

In what way today do you mean?

A (43:48)

In the sense that we're still trying to answer that question of how will Zion be Redeemed and what that looks like. Like we've had intense conversations about what exactly that looks like and how it's going to happen, and we're still wrestling with this complexity.

B (44:02)

Yeah, true. So that's the Lord's response. Section 101. Casey let's talk about consciousness controversies. We've talked about violence and justification for violence and had a little bit of controversy on that. If you missed that, go back to our first episode for this week's. Come follow me with section 98 where we discussed that. But another question I think that comes up in this one, that maybe it's not even a question at all, but does the Lord condemn slavery in this section at this time? 18:33 Casey when there is a North and a South, there's slave states and there's. Does the Lord take a side of the. On that issue here?

A (44:40)

That is so interesting. Right. Because just as we were reading it through this time, I noticed that he sort of praises the Constitution of the United States by saying, you know, I raised up wise men to write it. And then almost the exact next verse he says, but it's not right that any man should be in bondage one to another. And this is a long and maybe important discussion to have. This has been a continuing discussion that you and I have had over the last last couple years. And let's be frank here. Church members and church leaders haven't always lived up to this ideal. But it does seem clear that in section 101, in this early context, where part of what got the saints in trouble was their attitudes towards slavery, especially African slavery, the Lord saying, nah, it's not right. It's not right and it can't be justified.

B (45:28)

That's super interesting. Like, I've never actually made that connection that you just made in my brain that is almost out of the blue. Verse 79 comes right where the Lord says, it's not right that any man should be in bondage one to another. It's in the context of him praising the Constitution. It almost seems like maybe that's his critique of the Constitution. He's like, this is beautiful. I raised up people to write this, but there are still some clauses in there that justify slavery. And I don't like that. I actually don't like that part. That's not right. But. But the general principles in there are right. I've never read it quite like that. And that seems to fit because the issue in Jackson county at this moment in time that the saints are experiencing, it's not about African slavery. Although it kind of is. Right. That was one of the points. That was the fear mongering of the locals. They were saying, we're afraid that the people that are coming in, these Latter Day Saints are going to incite our slaves to rebellion and they're going to then intermarry with us and stuff like that. Like that. Like that was part of the rhetoric of the time. But the Lord just almost out of the blue is like he just comments on the morality of slavery and condemns it. But it's in the context of the Constitution, not the context necessarily of the Jackson county that he says that I think you're right. I think this might be a little of the Lord's critique of the Constitution at that time. Very interesting.

A (46:45)

Because slavery in this specific context is so closely tied to race, you could tell who a slave was by the color of their skin. In this immediate context. It also makes these verses a critique of racism. So for instance, look at how Dallin H. Oaks takes this verse and kind of uses it to critique the sin of racism and discrimination. This is from a devotional he gave at byu. I was here when he gave this. It was absolutely remarkable because I'd been teaching the Doctrine and Covenants for years and I don't know if I just skimmed over that verse or didn't think about it, but I remember President Oaks saying this. I'm going to read his words here. He said this. Some religious people have sought to justify practices of racism by references to the Bible. Nevertheless, the proper understanding of scriptures, ancient and modern and recent prophetic statements. This was after President Nilsen gave his landmark address in 2020 where he called upon members of the Church to lead out in reducing instances of racism. He says racism as defined is not consistent with the revealed one word of God. He continues, we know that God created all mortals and we are all children of God. Moreover, God created us with the differences that identify races. Therefore, any personal attitudes or official practices of racism involve one group who God created exercising authority or advantage over another group. God created both groups having God given qualities they cannot change. So understood, neither group should think or behave as if God created them. Them as first class children and others as second class children. Yet that is how racism affects thinking and practices towards others. Members of the Church of Jesus Christ must remember that all such attitudes and official practices were outlawed for us by the Lord's 1833 revelation to the prophet Joseph Smith that it is not right that any man should be in bondage one to another. A direct reference to section 101 so dalliny jokes as exegesis on this paragraph passage is basically to say because slavery was based on race during this time, the Lord's not just condemning slavery bondage, which he seems to condemn throughout all the Scriptures. I mean, the whole book of Exodus is about bondage. He's condemning racism because bondage at this time was based on race.

B (49:08)

I can hear conversations in my head. I can hear people detractors raising their hand at this point, Cayce, and saying, well, yeah, but you Latter Day Saints weren't super good at that word you right? Going forward, don't you have a nice history of some racially based policies that excluded certain people from privileges in your church? Like you're really ones to talk. I can hear that criticism coming. Right? What do you say to that?

A (49:32)

I would say so your critique is that Latter Day Saints haven't always lived up to the ideals that God has given them. It's a big club and we're part of it. Right. I don't think there's ever been any people that have lived up to completely and totally to the ideals. And Latter Day Saints in particular have challenges because they come into this culture where racism and slavery were sort of baked into the cake, and it takes a long time for them to overcome it. But that doesn't mean that the revelation was wrong or that Latter Day Saints are particularly evil. It means that they're human beings that have shortcomings and that don't always live up to these ideals. And, and again, if one of the sins that God sometimes chastises his children for is not listening to his voice. I'm a teacher of Scripture and I didn't pick up on this until President Oaks kind of slammed me over the head with it when he came and gave that devotional. It was such a light bulb coming out in my head for him to say, well, look, in 1833 the Lord was saying this. If I'm a professional teacher of scripture and I didn't pick up on it, I can give a little leeway for others that maybe didn't see it, or others that couldn't overcome the cultural context they existed in to fully live up to those ideals. I mean, we're all fallen short in some way. I think what the Lord expects for us is striving, and we have made progress when it comes to this kind of issue. But we still have quite a ways to go, I would say.

B (51:01)

I think that's a great answer. I think that harkens back to verse 75, where the Lord said With that sadness in his voice. We're the churches who call themselves after my name, willing to hearken to my voice. We could really make some awesome progress, but they're not always willing to do that. He was talking there about financially helping the Saints out in Missouri, but apply that principle universally. And we don't always hearken to the voice of the Lord, the principles that he lays down right here in verse 79, that we're going to struggle with that after 1833. I would call 1833 a beautiful year in terms of terms of Latter Day Saints race relations. Like, it's ironic to me that we were persecuted in Missouri partly because we were seen as way too open, way too inclusive of other races. Right. Like that was one of the major beefs that the local Missourians had against the Latter Day Saints is they were too inviting of black people, of free blacks, and they thought that those free blacks would incite their enslaved blacks to rebel. Right, etc. And so it's ironic that over time then we start to be seen as, you know, backwards regarding race when here we were seen as really progressive when it comes to race relations. And so we have struggled as Latter Day Saints all along the way. But the ideals, the revelations are beautiful. I like how Joseph Smith said it in Nauvoo. He said something to this effect where he said, I've never claimed to be perfect, perfect, but there are no imperfections in the revelations that I've received. Like, I haven't even lived up to the ideals of these revelations. I hear the prophet saying, but the revelations are sound.

A (52:36)

And it's wonderful that almost two centuries later we can find a little nugget in the revelations like that that shows that God is pointing us towards something better. I mean, racism is something that has to be overcome in order for us to build Zion. And as early as 1833, the last Lord was trying to get the Saints to do that. It's been an up and down saga with two steps forward and one step backward and sometimes two or three steps backward and then five or six steps forward. But listening to the prophets now, especially President Oaks, you know, pointing us towards saying, yeah, okay, this is what he's wanted for a long time. Let's see if we can figure out what we can do right now to maybe make this happen.

B (53:15)

That's beautiful.

A (53:16)

Okay, well, let's talk consequences then.

B (53:24)

Okay. So in the Aftermath of Section 101, Missouri church leaders did exactly what the Lord said. They started petitioning their government leaders. They petitioned Missouri Governor Daniel Dunklan. And they also wrote letters, actually to President Andrew Jackson of the United States of America for assistance. We don't know much about what Andrew Jackson's response was, if any, but we do know what Governor Duncan said. In fact, he was actually quite responsive, Casey. Like, he. He called for both civil and military courts of inquiry into the actions of the Jackson county mob. In fact, he sent the Attorney General with witnesses protected by a military escort to Jackson county in order to criminally prosecute the mob. And he ordered the mob to restore the weapons they had stolen from the Saints. So he actually really acts in our behalf in a way, wonderful, constitutional way. But unfortunately, so widespread was the hatred of the Saints that the Jackson County Court and jurors actually refused to do anything. The small military escort and the witnesses were actually driven back out of the county, which caused the Attorney General to advise the Saints to, quote, relinquish all hopes of criminal prosecution against this band of outlaws. Close quote. And despite the Governor's order, their weapons were never return to the Saints. So Governor Duncan was trying. And then his. His second attempt to help them was this. He said that he was willing to have a military guard escort the Saints back to their lands and property. But he said, here was the catch. He was not authorized to station his military there for any length of time. So he could escort them in, but then he'd have to pull his troops out, which would again leave them vulnerable. Now this is an essential piece of news. This will soon factor heavily actually into the decision of Joseph Smith and other leaders in Ohio to gather over 200 saints from the east to march to Missouri in what would become known as Zion's Camp, with the intent of marching with the Governor's military escort. And then once the military escort of the governor pulled back, the church would have their own standing army in Jackson county to ensure the resettlement of their scale scattered friends. That was the original vision behind Zion's Camp. It's not to go in guns blazing and to take out the bad guys. It was to accompany the governor's troops into Jackson county and to remain there when the governor's troops withdrew as a standing guard. So that's an essential piece of Zion's camp I don't hear spoken about very often. But to me, that. That underscores what you mentioned earlier about how peaceful this actually is, that the Lord is saying, let's do things in accordance with the. The law, not violently. Let's do it with money if we can. Let's purchase the lands legally and then if there are legal issues, let's address them constitutionally. And in this case, the governor's idea was, let's escort you in, then I'll pull out and you can protect yourselves. How about that? That's pretty cool, actually.

A (56:18)

I can see how the Saints may have misunderstood what the Lord was saying, especially because in the parable, the language like, break down, you know, but there's other ways of affecting change and breaking down the system that are causing them problems here. I just got to say, as an American 200 years removed, it's just remarkable to me that the governor could send a bunch of people into a county and they get kicked out. And the governor's like, oh, what are you going to do? These guys are outlaws.

B (56:44)

Relinquish all hopes of criminal prosecution against this band of outlaws. The Attorney General said that is wild to think about that being said today.

A (56:54)

Like, oh, so we're just giving up on the rule of law here. Okay, These guys can do whatever they want to do. It shows how the American system was still developing. It's a tragedy and it's a sad story, but the Lord does point this towards the idea that chastity leads us to be sanctified, helps us be pure. These are all stops on the road to Zion, which we're still traveling on today. And I love this quote that Robert Hales shared once where he said, there's as much to be gained by traveling on the road to Zion as there's by actually getting there. Like, we're going to get there someday. That's my sense, sincere testimony. But all these difficulties the Saints have to face are part of the crucible that really does changes from a religion to a people. This story of shared persecution is one of the things that really makes Latter Day Saints unique and unites us together in our desire to build Zion, just like the Lord asked us to do.

B (57:42)

So good thoughts, Casey. This has been a good run through sections 98, all the way through 101. God bless all of you Sunday school teachers out there that only have 40 minutes to cover all this stuff, and you parents out there who have maybe five minutes of attention span in some of your children to cover whatever you want to cover in sections 98 to 101. But there's some incredible gems here in these marvelous sections. And this was difficult times, but, man, some powerful truths that were explained in the midst of difficulty.

A (58:13)

Yeah, thanks for giving us a few minutes to maybe help you understand the complexity of what's going on here. We appreciate, appreciate it.

B (58:19)

Well, next week we will pick up the narrative that we just began to lay down, which is that of Zion's camp, along with some other miscellaneous, which will be fun. So until then, Casey, we will see you next week.

A (58:31)

All right? Bye. Bye.

B (58:44)

Sam.