Day 25 - Alma 50-55; D&C 97-100

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Discussion

[KeithLBrown]

All Who Observe Their Covenants Will Be Blessed Of The Lord

Scripture Reference: Doctrine and Covenants 97: 7-9

7 The ax is laid at the root of the trees; and every tree that bringeth not forth good fruit shall be hewn down and cast into the fire. I, the Lord, have spoken it.

8 Verily I say unto you, all among them who know their hearts are honest, and are broken, and their spirits contrite, and are willing to observe their covenants by sacrifice—yea, every sacrifice which I, the Lord, shall command—they are accepted of me.

9 For I, the Lord, will cause them to bring forth as a very fruitful tree which is planted in a goodly land, by a pure stream, that yieldeth much precious fruit.

Elder D. Todd Christofferson, "The Power of Covenants," Ensign, May 2009, 19–23

We need strong Christians who can persevere against hardship, who can sustain hope through tragedy, who can lift others by their example and their compassion, and who can consistently overcome temptations. We need strong Christians who can make important things happen by their faith and who can defend the truth of Jesus Christ against moral relativism and militant atheism.

What is the source of such moral and spiritual power, and how do we obtain it? The source is God. Our access to that power is through our covenants with Him. A covenant is an agreement between God and man, an accord whose terms are set by God (see Bible Dictionary, "Covenant," 651). In these divine agreements, God binds Himself to sustain, sanctify, and exalt us in return for our commitment to serve Him and keep His commandments.

We enter into covenants by priesthood ordinances, sacred rituals that God has ordained for us to manifest our commitment. Our foundational covenant, for example, the one in which we first pledge our willingness to take upon us the name of Christ, is confirmed by the ordinance of baptism. It is done individually, by name. By this ordinance, we become part of the covenant people of the Lord and heirs of the celestial kingdom of God.

Other sacred ordinances are performed in temples built for that very purpose. If we are faithful to the covenants made there, we become inheritors not only of the celestial kingdom but of exaltation, the highest glory within the heavenly kingdom, and we obtain all the divine possibilities God can give (see D&C 132:20).

The scriptures speak of the new and everlasting covenant. The new and everlasting covenant is the gospel of Jesus Christ. In other words, the doctrines and commandments of the gospel constitute the substance of an everlasting covenant between God and man that is newly restored in each dispensation. If we were to state the new and everlasting covenant in one sentence it would be this: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3:16).

Jesus explained what it means to believe in Him: "Now this is the commandment [or in other words, this is the covenant]: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day" (3 Nephi 27:20).

President James E. Faust, "‘Them That Honour Me I Will Honour’," Liahona, Jul 2001, 53–56

Anciently, those who participated in priesthood ordinances wore priestly attire. While we do not now wear priestly attire, we show respect by wearing appropriate clothing when administering and passing the sacrament and anointing the sick.

Eli the priest was relieved of his calling when he permitted wickedness in the house of the Lord. The Lord said, "For them that honour me I will honour." The great priesthood power and authority with which we have been entrusted must be exercised by those authorized to do so who have proven themselves worthy to do so. Only in this manner will our acts be sealed by the Holy Spirit of Promise and thus be honored by the Lord.

We honor the Lord by keeping our baptismal covenants, our sacrament covenants, our temple covenants, and by keeping the Sabbath day holy. The Lord has said, "All among them who know their hearts are honest, and are broken, and their spirits contrite, and are willing to observe their covenants by sacrifice—yea, every sacrifice which I, the Lord, shall command—they are accepted of me."

President James E. Faust, "The Key of the Knowledge of God," Liahona, Nov 2004, 52–55

Anyone who is righteous and desires to possess greater knowledge and to become "a greater follower of righteousness" can, under the authority of the priesthood, obtain a greater knowledge of God. The Lord tells us one clear way to do so, as given in the Doctrine and Covenants: "If thou shalt ask, thou shalt receive revelation upon revelation, knowledge upon knowledge, … that which bringeth joy, that which bringeth life eternal."

One might ask, "How do I become a greater follower of righteousness?" A righteous person is one who makes and keeps gospel covenants. These are holy contracts, usually between individuals and the Lord. Sometimes they include other persons, such as spouses. They involve most sacred promises and commitments, such as baptism, the conferral of the priesthood, temple blessings, marriage, and parenthood. Many of the blessings of Father Abraham come as the Holy Ghost is poured out upon all people. Any worthy man or woman who receives the Holy Ghost can actually become "a new creation."

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You are awesome Keith. Now are you trying to make the rest of us feel guilty? hahahaha

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Alma 51:5 king-men…were desirous…to overthrow the free government

In four years of diligent preaching, Helaman and company had successfully established peace among the members of the Church (Alma 48:20). With an impenetrable happiness among the saints, it seems the only way that Satan could get to the righteous was to stir up dissension and contention on political grounds. His resourcefulness can be exhausting and requires exhaustive measures to combat.

Today, there are some who are comfortable with the stability within the Church, declaring, ‘All is well in Zion’ (2 Ne 28:21). However, in times of internal stability, we need to be even more aware of what is going on around us. Political and social dissensions which usually begin as ‘warm contentions’ and ‘warm disputes’ (Alma 50:26; 51:4) are designed by the wicked one to destroy freedom. In other words, we need to recognize the latter-day “king-men” for what they really are—Satan’s unwitting “henchmen.”

Orson F. Whitney

“It is Lucifer…who seeks the overthrow of free institutions, free churches, free government, and who saps wherever he can the foundation of the rights of man. That same fallen being, once called the Morning Star, presented himself before the Father, at the beginning, and offered himself as a candidate for the saviorship of this world. He declared--had the audacity to declare--that his purpose was to save man in his sins. ‘Not one soul shall be lost.’ He proposed to compel all to be saved, and sought to destroy the free agency of man.” (Conference Report, Oct. 1906, p. 71)

Joseph Fielding Smith

“One of our speakers yesterday said that we were living in a very critical time. For many years we have been living in peace and comparative prosperity, we have had no contentions with our neighbors; on the surface at least their feelings have been kindly, and apparently everything has been in the nature of peace and prosperity. But these are the times when Latter-day Saints should take heed concerning the revelations of the Lord and desire to keep his commandments with full purpose of heart, more perhaps than at any other time.” (Conference Report, Apr. 1926, p. 54)

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Alma 53:2 Lehi was a man…like unto Moroni

“Teancum was not Moroni’s only chief captain; the record also mentions Antipus, Gid, Helaman, and Lehi and refers to numerous others. (See e.g., Alma 52:19.) But Teancum, Helaman, and Lehi are singled out for special mention. Mormon, who knew what loyalty tested in battle meant, reveals a great deal in what he tells us of Moroni’s relationships with his chief captains. In any military society, the brutalities of war can unite men in a kind of competition of escalating toughness, competency in killing, and callousness to sensitive feelings. Instead, we see in Moroni and his chief captains an exceptional and exemplary masculine relationship based partly on shared skills and shared dangers but also on a loving friendship and a righteous desire for liberty and peace. All of these men were courageous in defense of liberty.” (Eugene England, Ensign, Sept. 1977, p. 29)

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DC 97 Historical Background

Parley P. Pratt

It was now the summer of 1833. Immigration had poured into the County of Jackson in great numbers; and the Church in that county now numbered upwards of one thousand souls. These had all purchased lands and paid for them, and most of them were improving in buildings and in cultivation. Peace and plenty had crowned their labors, and the wilderness became a fruitful field, and the solitary place began to bud and blossom as the rose.

They lived in peace and quiet; no lawsuits with each other or with the world; few or no debts were contracted; few promises broken; there were no thieves, robbers, or murderers; few or no idlers; all seemed to worship God with a ready heart. On Sundays the people assembled to preach, pray, sing, and receive the ordinances of God. Other days all seemed busy in the various pursuits of industry. In short, there has seldom, if ever, been a happier people upon the earth than the Church of the Saints now were.

…That portion of the inhabitants of Jackson County which did not belong to the Church, became jealous of our growing influence and numbers. Political demagogues were afraid we should rule the county; and religious priests and bigots felt that we were powerful rivals, and about to excel all other societies in the State in numbers, and in power and influence.

These feelings, and the false statements and influences growing out of them, gave rise to the organization of a company of outlaws, whose avowed object was to drive the Church of the Saints from the county.

These were composed of lawyers, magistrates, county officers, civil and military; religious ministers, and great numbers of the ignorant and uninformed portion of the population, whose prejudices were easily aroused.

They commenced operations by assembling in great numbers, destroying a printing office and its materials; demolishing dwellings and stores, and plundering the contents and strewing them in the street; cutting open feather beds, breaking furniture, destroying fences and crops, whipping, threatening and variously abusing men, women and children, etc.

The saints submitted to these outrages for a time in all patience, without defense or resistance of any kind, supposing that the public authorities would of course put a stop to them, as in duty bound.

But they were soon convinced to the contrary, and were compelled to take up arms for defense; and also to make the most vigorous exertions to prosecute according to law. We assembled in small bodies in different neighborhoods, and stood on guard during the nights, being ready to march in a moment to any place of attack. (Autobiography of Parley P. Pratt, edited by his son, Parley P. Pratt [salt Lake City: Deseret Book Co., 1985], 75-76.)

Joseph Smith

On the 20th of July, the mob collected, and demanded the discontinuance of the Church printing establishment in Jackson county, the closing of the store, and the cessation of all mechanical labors. The brethren refused compliance, and the consequence was that the house of W. W. Phelps, which contained the printing establishment, was thrown down, the materials taken possession of by the mob, many papers destroyed, and the family and furniture thrown out of doors.

The mob then proceeded to violence towards Edward Partridge, the Bishop of the Church, as he relates in his autobiography:

I was taken from my house by the mob, George Simpson being their leader, who escorted me about half a mile, to the court house, on the public square in Independence; and then and there, a few rods from said court house, surrounded by hundreds of the mob, I was stripped of my hat, coat and vest and daubed with tar from head to foot, and then had a quantity of feathers put upon me; and all this because I would not agree to leave the county, and my home where I had lived two years.

Before tarring and feathering me I was permitted to speak. I told them that the Saints had suffered persecution in all ages of the world; that I had done nothing which ought to offend anyone; that if they abused me, they would abuse an innocent person; that I was willing to suffer for the sake of Christ; but, to leave the country, I was not then willing to consent to it. By this time the multitude made so much noise that I could not be heard: some were cursing and swearing, saying, "call upon your Jesus," etc.; others were equally noisy in trying to still the rest, that they might be enabled to hear what I was saying.

Until after I had spoken, I knew not what they intended to do with me, whether to kill me, to whip me, or what else I knew not. I bore my abuse with so much resignation and meekness, that it appeared to astound the multitude, who permitted me to retire in silence, many looking very solemn, their sympathies having been touched as I thought; and as to myself, I was so filled with the Spirit and love of God, that I had no hatred towards my persecutors or anyone else.

Charles Allen was next stripped and tarred and feathered, because he would not agree to leave the county, or deny the Book of Mormon. Others were brought up to be served likewise or whipped.

But from some cause the mob ceased operations, and adjourned until Tuesday, the 23rd. Elder Sidney Gilbert, the keeper of the store, agreed to close it; and that may have been one reason why the work of destruction was suddenly stopped for two days,

In the course of this day's wicked, outrageous, and unlawful proceedings, many solemn realities of human degradation, as well as thrilling incidents were presented to the Saints. An armed and well organized mob, in a government professing to be governed by law, with the Lieutenant Governor (Lilburn W. Boggs), the second officer in the state, calmly looking on, and secretly aiding every movement, saying to the Saints, "You now know what our Jackson boys can do, and you must leave the county;" and all the justices, judges, constables, sheriffs, and military officers, headed by such western missionaries and clergymen as the Reverends McCoy, Kavanaugh, Hunter, Fitzhugh, Pixley, Likens, and Lovelady, consisting of Methodists, Baptists, Presbyterians, and all the different sects of religionists that inhabited that country, with that great moral reformer, and register of the land office at Lexington, forty miles east, known as the head and father of the Cumberland Presbyterians, even the Reverend Finis Ewing, publicly publishing that "Mormons were the common enemies of mankind, and ought to be destroyed"—all these solemn realities were enough to melt the heart of a savage; while there was not a solitary offense on record, or proof, that a Saint had broken the law of the land.

When Bishop Partridge, who was without guile, and Elder Charles Allen, walked off, coated like some unnamed, unknown bipeds, one of the sisters cried aloud: "While you, who have done this wicked deed, must suffer the vengeance of God, they, having endured persecution, can rejoice, for henceforth for them, is laid up a crown eternal in the heavens."

Surely this was a time for awful reflection; man, unrestrained, like the brute beast, may torment the body; but God will punish the soul!

After the mob had retired, and while evening was spreading her dark mantle over the scene, as if to hide it from the gaze of day, men, women, and children, who had been driven or frightened from their homes, by yells and threats, began to return from their hiding places in thickets, corn-fields, woods, and groves, and view with heavy hearts the scene of desolation and wo: and while they mourned over fallen man, they rejoiced with joy unspeakable that they were accounted worthy to suffer in the glorious cause of their Divine Master. There lay the printing office a heap of ruins; Elder Phelps's furniture strewed over the garden as common plunder; the revelations, book works, papers, and press in the hands of the mob, as the booty of highway robbers; there was Bishop Partridge, in the midst of his family, with a few friends, endeavoring to scrape off the tar which, from its eating his flesh, seemed to have been prepared with lime, pearl-ash, acid, or some flesh-eating substance, to destroy him; and there was Charles Allen in the same awful condition. The heart sickens at the recital, how much more at the picture! More than once, those people, in this boasted land of liberty, were brought into jeopardy, and threatened with expulsion or death, because they desired to worship God according to the revelations of heaven, the constitution of their country, and the dictates of their own consciences. Oh, liberty, how art thou fallen! Alas, clergymen, where is your charity!

Early in the morning of the 23rd of July, the mob again assembled, armed with weapons of war, and bearing a red flag; whereupon the Elders, led by the Spirit of God, and in order to save time, and stop the effusion of blood, entered into a treaty with the mob, to leave the county within a certain time. The treaty was as follows:

Memorandum of agreement between the undersigned of the Mormon Society in Jackson County, Missouri, and a committee appointed by a public meeting of the citizens of said county, made on the 23rd day of July, 1833.

It is understood that the undersigned members of the society, do give their solemn pledges, each for himself, as follows, to-wit:—

That Oliver Cowdery, W. W. Phelps, William M'Lellin, Edward Partridge, Lyman Wight, Simeon Carter, Peter and John Whitmer, and Harvey H. Whitlock shall remove with their families out of this county on or before the first day of January next, and that they, as well as the two hereinafter named, use all their influence to induce all the brethren now here to remove as soon as possible: one half, say, by the first of January next, and all by the first day of April next; to advise and try all means in their power to stop any more of their sect from moving to this county…

The Star is not again to be published nor a press set up by any of the society in this county…

Which report of the committee was unanimously adopted by the meeting, and thereupon the meeting adjourned sine die.

Richard Simpson, Chairman.

S. D. Lucas,

J. H. Flournoy, Secretaries.

The execution of this treaty presented an opportunity for the brethren in Zion to confer with the Presidency of the Church in Ohio concerning their situation, which they improved two or three days later by sending Elder Oliver Cowdery as a special messenger to Kirtland.

On the second day of August, the Western Monitor, printed at Fayette, Missouri, edited by Weston F. Birch, published the proceedings of the mob as follows:

At a meeting of the citizens of Jackson county, Missouri, called for the purpose of adopting measures to rid themselves of the sect of fanatics, called Mormons, held at Independence on the 20th day of July, 1833,—which meeting was composed of gentlemen from every part of the county, there being present between four and five hundred persons: the meeting was organized by calling Colonel Richard Simpson to the chair and appointing James H. Flournoy and Colonel Samuel D. Lucas, secretaries,—it was resolved, that a committee of seven be appointed to report an address to the public, in relation to the object of this meeting; and the chair named the following gentlemen to wit: Russel Hicks, Esq., Robert Johnson, Henry Chiles, Esq., Colonel James Hambright, Thomas Hudspeth, Joel F. Chiles and James M. Hunter. The meeting then adjourned, and convened again, when Robert Johnson, the chairman of the said committee, submitted for the consideration of the meeting, the following address:

"This meeting, professing to act, not from the excitement of the moment, but under a deep and abiding conviction, that the occasion is one that calls for cool deliberation, as well as energetic action, deem it proper to lay before the public an expose of our peculiar situation, in regard to this singular sect of pretended Christians; and a solemn declaration of our unalterable determination to amend it.

"The evil is one that no one could have foreseen, and is therefore unprovided for by the laws; and the delays incident to legislation would put the mischief beyond remedy.

"But little more than two years ago, some two or three of these people made their appearance on the Upper Missouri, and they now number some twelve hundred souls in this county; and each successive autumn and spring pours forth its swarms among us, with a gradual falling of the character of those who compose them; until it seems that those communities from which they come, were flooding us with the very dregs of their composition. Elevated, as they mostly are, but little above the condition of our blacks, either in regard to property or education; they have become a subject of much anxiety on that part, serious and well grounded complaints having been already made of their corrupting influence on our slaves.

"We are daily told, and not by the ignorant alone, but by all classes of them, that we, (the Gentiles,) of this county are to be cut off, and our lands appropriated by them for inheritances… Most of those who have already come, are characterized by the profoundest ignorance, the grossest superstition, and the most abject poverty… it requires no gift of prophecy to tell that the day is not far distant when the civil government of the county will be in their hands; when the sheriff, the justices, and the county judges will be Mormons, or persons wishing to court their favor from motives of interest or ambition…

…We feel called on by every consideration of self-preservation, good society, public morals, and the fair prospects, that if not blasted in the germ, await this young and beautiful county, at once to declare, and we do hereby most solemnly declare;—

1. —That no Mormon shall in future move and settle in this county.

2. —That those now here, who shall give a definite pledge of their intention, within a reasonable time to remove out of the county, shall be allowed to remain unmolested until they have sufficient time to sell their property, and close their business, without any material sacrifice.

3. —That the editor of the Star be required forthwith to close his office, and discontinue the business of printing in this county; and as to all other stores and shops belonging to the sect, their owners must in every case strictly comply with the terms of the second article of this declaration; and upon failure prompt and efficient measures will be taken to close the same.

4. —That the Mormon leaders here, are required to use their influence in preventing any further emigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above requisitions.

5. —That those who fail to comply with these requisitions, be referred to those of their brethren who have the gifts of divination, and of unknown tongues, to inform them of the lot that awaits them.'

"Which address being read and considered, was unanimously adopted…

And after an adjournment of two hours, the meeting again convened, and the committee of twelve reported that they had called on Mr. Phelps, the editor of the Star; Edward Partridge, the Bishop of the sect; and Mr. Gilbert, the keeper of the Lord's store house; and some others; and that they declined giving any direct answer to the requisitions made of them, and wished an unreasonable time for consultation, not only with their brethren here, but in Ohio.

"Whereupon it was unanimously resolved by the meeting, that the Star printing office should be razed to the ground, the type and press secured. Which resolution was, with the utmost order, and the least noise and disturbance possible, forthwith carried into execution, as also some other steps of a similar tendency; but no blood was spilled, nor any blows inflicted. The meeting then adjourned till the 23rd instant, to meet again to know further concerning the determination of the Mormons.

"Resolved, that a copy of these proceedings be posted up at the post office in this place, for the information of all concerned; and that the secretaries of this meeting send copies of the same to the principal editors in the eastern and middle states for publication; that the Mormon brethren may know at a distance that the gates of Zion are closed against them—that their interests will be best promoted by remaining among those who know and appreciate their merits."

Richard Simpson, Chairman,

S. D. Lucas,

J. H. Flournoy, Secretaries.”

…The foregoing is copied entire to give one sample of hypocritical bombast, and current falsehoods, with which the country was flooded in the early days of this Church. The declaration of the mob, by which they pledged to each other their lives, their bodily powers, fortunes, and sacred honors to remove the Church from Jackson county, is a very good climax for all the arguments used, falsehoods hoods set forth, and even a full interpretation of the sublime admission that "vengeance belongs to God alone." The events that followed from this time till November, explain the modus operandi much more clearly than the publication in the Monitor, or other papers that generally were so willing to give the western missionaries, the doctors, lawyers, judges, justices, sheriffs, constables, military officers and other distinguished personages a fair chance against the Mormons.

On the same day (July 23rd), while the brethren in Missouri were preparing to leave the county, through the violence of the mob, the corner stones of the Lord's House were laid in Kirtland, after the order of the Holy Priesthood.

August 2.—I received the following: [D&C 97].” (History of the Church, 1:390-400)

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DC 98 Historical Background

“On August 9, 1833, Oliver Cowdery arrived in Kirtland with bad news. Jackson County citizens were demanding that the Mormons leave, and, under pressure, the Church leaders had agreed to go. Within six months, the Saints were expelled from Jackson County with no realistic prospect of returning…

“Whether they were forewarned or not, Cowdery’s arrival in Ohio with news of the citizens’ ultimatum threw Kirtland into an uproar. An emergency council first advised the Missouri Saints to look for another home, assuring them that ‘an other place of beginning will be no injury to Zion in the end.’ The council agreed with the decision to leave. ‘There was no other way to save the lives of all the church in Zion.’ Joseph, devastated by the news, tried to comfort the brethren with a plaintive postscript wishing he was there to share the suffering. ‘My spirit would not let me forsake you unto death.’ Be of good cheer, he urged. ‘Oh God save my Brethren in Zion Oh brethren give up all to God forsake all for Christ sake.’

“As the days passed, Joseph became more and more troubled. On August 18, he wrote the most anguished letter of his life, all of it in his own hand, addressed to Brother William, John, Edward, Isaac, John and Sidney’—the Missouri leaders. He was driven nearly to ‘madness and desperation,’ he said, not understanding why the grand plan for Zion, the heart of the whole restoration movement, had been set back. God ‘will speedily deliver Zion for I have his immutable covenant, but He ‘keeps it back from mine eyes the means how exactly the thing will be done.’ Joseph scarcely knew what to say or do.” (Richard Lyman Bushman, Rough Stone Rolling, [New York: Random House, 2005], 222, 225)

Edward Partridge

Some of [our church] proceeded to make a new location in Van Buren county on the south, but the settlers in that county drew up an agreement among themselves to drive us from that county, after we had commenced laboring there; they threatened to shoot our cattle, and destroy our labor, and in fact, "the foxes have holes, and the birds of the air have nests, but we have not where to lay our heads." We were obliged to return.

Since the stipulation was entered into, some of our houses have been broken open, and the inmates threatened to be shot if they stirred; and also some of our houses have been stoned or brick-batted.

…Our situation is a critical one; we are located upon the western limits of the state, and of the United States; where desperadoes can commit outrages, and even murder, and escape in a few minutes beyond the reach of process; where the most abandoned of all classes from almost every state may too often pass to the Mexican states, or to the more remote regions of the Rocky Mountains to escape the grasp of justice; where numerous tribes of Indians, located by the General Government amid the corrupting influence of mid-day mobs, might massacre our defenseless women and children, with impunity.

Influenced by the precepts of our beloved Savior when we have been smitten on the one cheek, we have turned the other also; when we have been sued at the law, and our coat been taken, we have given them our cloak also; when they have compelled us to go with them a mile, we have gone with them twain; we have borne the above outrages without murmuring; but we cannot patiently bear them any longer; according to the laws of God and man, we have borne enough… we appeal to the Governor for aid, asking him to raise by express proclamation, or otherwise, a sufficient number of troops, who, with us, may be empowered to defend our rights, that we may sue for damages for the loss of property, for abuse, for defamation, as to ourselves, and if advisable try for treason against the government; that the law of the land may not be defiled, or nullified, but peace be restored to our country. (History of the Church, 1:415-416)

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DC 99 Historical Background

This revelation is not placed in the Doctrine and Covenants chronologically. At the time the revelation was given, actually August of 1832, the idea of redeeming Zion seemed utopian but possible. A year later, the saints were being forced out of their settlements. The Savior’s reference to John’s children being sent to the bishop in Zion (v. 6) only makes sense in the historical context of August 1832, not August 1833.

Section 99 may read like many others, but the story behind John Murdock’s discipleship is quite remarkable. Our study of D&C 99 allows us to take a moment and consider what kind of integrity and sacrifice it took to be a faithful latter-day saint in 1832.

DC 99 Biographical Sketch: John Murdock

“John Murdock, Parley Pratt, Sidney Rigdon, and John Taylor were members in their lifetimes of more than one denomination or religious group before joining the Church, and in each move they sought a Christianity closer to that which they found in the New Testament. Brothers Murdock, Pratt, Rigdon, and Woodruff were Campbellites immediately prior to becoming Latter-day Saints…

“John Murdock, seeking a place where the ordinances of the gospel were administered, first joined the Lutheran Dutch Church. He later affiliated loosely with the Methodists, for whom he occasionally preached after he withdrew himself from fellowship with a Baptist group whose strongly Calvinistic position he could not accept. In 1827 he joined the Campbellites but became dissatisfied when he learned that Alexander Campbell denied the gift of the Holy Ghost…

“At seventeen, John Murdock had an accident that led him to covenant with the Lord that if the Lord would spare his life, John would serve him from that time on. Later, when he was around age twenty-five, he was engaged in prayer when a vision was opened in which he found himself before the bar of God being asked whether he ‘had commemorated the death and sufferings of the Saviour, by obeying the Ordinances.’ As a result, he immediately began to seek a society where such ordinances could be found.

“His study of the Bible convinced him that immersion was the proper form of baptism, that infant baptism was unnecessary, and that faith and repentance must precede baptism. He also contemplated what it meant to be born of water and of the Spirit, as recorded in John 3:5. He recognized that to be born of water was to be baptized, and after reflection he learned that to be born of the Spirit was to receive the Holy Ghost.

“Further study led him to conclude that none of the extant denominations were authorized by God. If that was so, then who had the authority to baptize or to administer any ordinance of the church? Murdock finally concluded, ‘If the [denominations] are out of the way, as we [Campbellites] believe, they have lost all authority, and … the only way the authority can be obtained is, the Lord must either send an angel to baptise the first man, or He must give a special command to some one man to baptise another.’

“It was shortly after this realization that he learned of Mormon missionaries in the area. His first reaction was that they were of the devil, but ‘I was immediately checked in my feelings, and I made no more harsh expressions respecting them.’ Murdock’s concern was whether these missionaries were the persons authorized by God to bring that for which he had been searching. ‘I said, If it be so, their walk will agree with their profession, and the Holy Ghost will attend their ministration of the ordinances. And the Book of Mormon will contain the same plan of Salvation as the Bible. I was sensible that such a work must come forth, but the question with me was, are these the men that are to commence the work?’

“After reading the Book of Mormon and talking with missionaries and others who had already accepted the restored gospel, John Murdock received from the Spirit a confirmation of the truth of the things he had been told. With that assurance, he entered the waters of baptism. His comment about the event summarizes his search. ‘This was the third time that I had been immersed, but I never before felt the authority of the Ordinance, but I felt it this time and felt as though my sins were forgiven!’” (Roger R. Keller, “Prepared for the Fulness,” Ensign, Jan. 1993, 22-23)

“[After baptism], he returned home and began preaching the gospel so energetically that ‘about seventy souls were added to the church’ in four months. Among the first five converts was his wife, Julia. Requests flocked in from investigators so thickly that ‘I quit other business.’ He and his household consolidated with another Mormon family so that he could give ‘my full time to the ministry.’ That was during the winter of 1830–31. In April, his wife died six hours after giving birth to twins, a boy named Joseph and a girl named Julia, whom the Prophet and Emma took as consolation for their own recently deceased child. Only Julia survived. Little Joseph, recuperating from measles, suffered exposure when a mob burst into the house and dragged out the Prophet to tar and feather him.

“The loss of his wife and child did not buckle John Murdock’s knees. In the following month, he was ordained a high priest by Joseph Smith and within two weeks was on a mission to Michigan. He later became an important colonizer in Utah. (Lavina Fielding Anderson, “Kirtland’s Resolute Saints,” Ensign, Jan. 1979, 51)

[pam]

DC 100 Introduction

By October of 1833, some 3.5 years after the formation of the infant church, the Prophet had received enough revelations to produce 100 sections of the Doctrine and Covenants. These first 100 sections cover a time period of only 10 years of revelatory communication. What a dense dose of light and truth!

Consider the first 100 chapters of the Old Testament; they cover about 2800 years. Chronologically, the first 100 chapters of the Book of Mormon (including the Jaredite history) cover a period of 2000 years. Even with the life of Christ repeated by four gospel writers, the first 100 chapters of the New Testament cover a period of 44 years (Matt. 1 – Acts 11). By comparison, we should be amazed at the frequency and significance of divine direction in the Doctrine and Covenants.

DC 100 Historical Background

“Joseph Smith had first learned details concerning the mob activities in Missouri in mid-August 1833 and had almost immediately dispatched Brothers Orson Hyde and John Gould to Independence with advice and support for the Saints in Zion. Then about six weeks later, on 5 October 1833, Joseph and Sidney Rigdon, in company with Freeman Nickerson, who provided a team and transportation, began a month-long mission to upstate New York and Canada. By 12 October the missionaries had reached the home of Brother Nickerson in Perrysburg, New York, which had been an intermediate destination.

“It cannot have been easy for the Prophet to have undertaken a mission at this particular time. He was concerned about the persecutions in Missouri and the fate of Zion. He was concerned for Elders Hyde and Gould whom he had sent there, and he was concerned for the safety of his own family in Kirtland, where there were many enemies. Joseph kept a private journal during much of his adult life, and on the day he arrived at the Nickerson home in Perrysburg, he wrote in it, ‘Saturday the12th [October 1833 to] the house of father Nicke[r]son I feel very well in my mind the Lord is with us but have much anxiety about my family.’” (Stephen E. Robinson, H. Dean Garrett, A Commentary on the Doctrine and Covenants, [salt Lake City: Deseret Book Co., 2001] 3:252)

George Q. Cannon

The Prophet felt that the field of souls was white for the harvest and that it was incumbent upon him to thrust in his sickle and gather the honest-in-heart. On the 5th day of October, 1833, he departed from Kirtland upon a missionary journey to Canada, in company with Sidney Rigdon and Freeman A. Nickerson. At various places on the road, they stopped and proclaimed the word of the Lord unto the inhabitants. In some villages they found God-fearing men and women who were praying for light and were willing to obey when the simple gospel was presented before the eyes of their understanding. On the 12th day of October they had arrived at Perrysburg, New York, where they halted for a little time. Here the Prophet received a revelation [sec. 100]. (Roy W. Doxey, comp., Latter-day Prophets and the Doctrine and Covenants [salt Lake City: Deseret Book Co., 1978], 3: 352)

Joseph Smith

October 5.—I started on a journey to the east, and to Canada, in company with Elders Rigdon and Freeman Nickerson, and arrived the same day at Lamb's tavern, in Ashtabula; and the day following, the Sabbath, we arrived in Springfield, whilst the brethren were in meeting, and Elder Rigdon spoke to the congregation. A large and attentive congregation assembled at Brother Rudd's in the evening, to whom we bore our testimony. We continued at Springfield until the 8th of October, when we removed to Brother Roundy's at Elk Creek; and continuing our journey on the evening of the 9th, we arrived at a tavern, and on the 10th, at Brother Job Lewis,' in Westfield where we met the brethren according to previous appointment, and spoke to them as the Spirit gave utterance, greatly to their gratification.

…On the 11th of October, we left Westfield, and continuing our journey, staid that night with a man named Nash, an infidel, with whom we reasoned, but to no purpose. On the 12th, arrived at Father Nickerson's, at Perrysburg, New York, where I received the following revelation: [D&C 100]

On the day following (October 13th), Elder Rigdon preached to a large congregation, at Freeman Nickerson's, and I bore record while the Lord gave His Spirit in a remarkable manner (see Lydia Knight’s eyewitness account under commentary for DC 100:10).

Monday, 14.—Continued our journey towards Canada, and arrived at Lodi, where we had an appointment, and preached in the evening to a small assembly, and made an appointment for Tuesday, the 15th, at 10 o'clock a. m., to be in the Presbyterian meeting house. When the hour arrived, the keeper of the house refused to open the doors, and the meeting was thus prevented. We came immediately away, leaving the people in great confusion, and continued our journey till Friday, the 18th, when we arrived at the house of Freeman A. Nickerson, in Upper Canada, having passed through a fine and well-cultivated country, after entering the province, and having had many peculiar feelings in relation to both the country and people. We were kindly received by Freeman A. Nickerson, who lived at Mount Pleasant, which was near Brantford, the county seat of Brant county. (History of The Church of Jesus Christ of Latter-day Saints, 7 vols., introduction and notes by B. H. Roberts [salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1932-1951], 1: 419-421)

Thomas S. Monson

Joseph Smith not only inspired men to volunteer for missions, he not only took his own coat and handed it to John Page as he went on his mission, but he also taught the importance of missionary work—by example. (“The Prophet Joseph Smith: Teacher by Example,” Ensign, June 1994, 5–6)

[Seanette]

Read this on 7/31. From here, no further commentary on the Pearl of Great Price, since at least for now, I think I’ve said everything useful there is for me to say about that volume.

Alma 49 – Lamanite attacks on the fortified cities of Ammonihah and Noah fail. Amalickiah’s sole interest is getting his way, with the well-being of his people not mattering to him. Amalickiah curses God and vows to drink General Moroni’s blood. Helaman and his brothers continue to strengthen the Church.

Alma 50 - General Moroni continues to prepare for war by fortifying cities and borders. Many new cities are built. There are a few years of peace. The lands of Lehi and Morianton contend over borders. Morianton abuses a servant, who flees to General Moroni and tells him of Morianton’s plans to take possession of the land northward. Teancum’s army defeats Morianton’s, and Morianton is killed. Peace is established between combatants. Nephihah dies and his son Pahoran succeeds him as chief judge.

Alma 51 – The king-men arise. The people decide that rather than have a king, they will retain the current system of government and the associated freedom. Amalickiah is again stirring up the Lamanites to war. General Moroni compels the king-men to defend their country against attacking Lamanites or be executed. The Lamanites capture many fortified cities. Teancum repels a Lamanite invasion, and kills Amalickiah by sneaking into his tent while the Lamanites are asleep.

Alma 52 – The Lamanites retreat. Amalickiah’s brother, Ammoron, succeeds his brother as king. General Moroni, with Teancum and Lehi, leads the Nephites to win the war against the Lamanites. The city of Mulek is retaken and Jacob the Lamanite (the leader of the army holding the city of Mulek) is killed.

Alma 53 – Lamanite prisoners are put to work fortifying the city of Bountiful. Dissension among the Nephites leads to victories for the Lamanites. Helaman takes command of 2000 young men from among the sons of the people of Ammon, who have not entered the covenant of non-violence that their parents had made.

Alma 54 – Ammoron and General Moroni attempt to negotiate a prisoner exchange. General Moroni demands that the Lamanites withdraw and cease their attacks. Ammoron demands that the Nephites surrender and become his subjects.

Section 97 – Many of the Saints in Jackson County are blessed for their faithfulness. Parley Pratt is commended for his labor in the school. Those who observe their covenants are accepted by the Lord. A house is to be built where the pure in heart shall see God. Zion is the pure in heart, and will escape God’s scourge if faithful.

Section 98 – The afflictions of the Saints are for their good. The Saints are to befriend the Constitutional law of the land and support candidates for public office who are honest, wise, and good. They are to forsake all evil, cleave to all good, and live by every word from the mouth of God. Those who lay down their lives in the Lord’s cause shall have eternal life. We are to renounce war and proclaim peace. The Saints in Kirtland are reproved and commanded to repent. Laws governing persecutions and afflictions are revealed. War is justified only when the Lord commands it. The Saints are to forgive their enemies, who can escape the Lord’s vengeance by repenting.

Section 99 – John Murdock is called as a missionary. Those who receive the missionaries receive the Lord and shall obtain mercy.

Section 100 – Joseph Smith and Sidney Rigdon are to preach the Gospel. What they are to say will be given to them at the time they need it. Sidney Rigdon is to be spokesman, while Joseph Smith is to be revelator and mighty in testimony. The Lord will raise up a pure people. The obedient shall be saved.