D&C 105

THE DOCTRINE AND COVENANTS

SECTION 105

Revelation given through Joseph Smith the Prophet, on Fishing River, Missouri, June 22, 1834. HC 2: 108—111. Mob violence against the saints in Missouri had increased, and organized bodies from several counties had declared their intent to destroy the people. The Prophet had come from Kirtland at the head of a party known as Zion’s Camp, bringing clothing and provisions. While this party was encamped on Fishing River, the Prophet received the revelation.

1—5, Zion shall be built up by conformity to celestial law; 6—13, Redemption of Zion deferred for a little season; 14—19, The Lord will fight the battles of Zion; 20—26, The saints are to be wise and not boast of mighty works as they gather; 27—30, Lands in Jackson and adjoining counties should be purchased; 31—34, The elders are to receive an endowment in the House of the Lord in Kirtland; 35—37, Saints who are both called and chosen shall be sanctified; 38—41, Saints are to lift an ensign of peace to the world.

1 VERILY I say unto you who have assembled yourselves together that you may learn my will concerning the redemption of mine afflicted people—

2 Behold, I say unto you, were it not for the transgressions of my people, speaking concerning the church [ So this is a general statement directed at the members of the church and not the leaders. What did they not do vs 3 - they did not take care ofthe poor; vs 4 failed to observe the United Order per D&C 104; vs 5 failed to live the celestial laws given ] and not individuals, they might have been redeemed even now.

3 But behold, they have not learned to be obedient to the things which I required at their hands, [ Specifically D&C 45 with it's specific directions toward taking care of the poor. As well as section 104 and living the united order. ] but are full of all manner of evil, and do not impart of their substance, as becometh saints, to the poor and afflicted among them;

4 And are not united according to the union required by the law of the celestial kingdom;

5 And Zion cannot be built up unless it is by the principles of the law of the celestial kingdom; [ According to Hugh Nibley, "Zion is perfect, flawless, and complete-not a structure in the process of building. We work for the building up of the kingdom of God on earth and the establishment of Zion. The first step makes the second possible. Zion has been on the earth before in its perfection,.. and we have the joyful promise that at some future time it will again descend to earth." (Nibley, Approaching Zion, 25. Doctrine and Covenants 97:21; 105:5). Upon What Principles Is Zion to Be Built? The Saints in Missouri were not successful in living a celestial law and so were not qualified to establish Zion. Failure to control their hearts cut them off from God’s full power and kept them from prevailing over their enemies. This is the concept the Lord tried to teach them when He said, “This is Zion—THE PURE IN HEART” (D&C 97:21). Only when our hearts are pure can we understand and live celestial law. Celestial law, according to Elder Bruce R. McConkie, “is the law of the gospel, the law of Christ, and it qualifies men for admission to the celestial kingdom because in and through it men are ‘sanctified by the reception of the Holy Ghost,’ thus becoming clean, pure, and spotless” (Mormon Doctrine, p. 117). Elder McConkie also said: “If a man obeys celestial law in this life, he obtains a celestial body and spirit” (p. 115). This enables the individual to live in unity with God and others. Elder Joseph F. Smith explained: “Those who profess to be Latter-day Saints must become acquainted with the laws of the celestial kingdom, must abide by them, must comply with the requirements of heaven and hearken to the word of the Lord, in order that Zion may be built up acceptably, and that we may partake of the benefits and blessings of this labor. For it is a labor which devolves upon those who have been called out from the midst of the world in this dispensation. We have been called, and so far as we will be faithful we are chosen to do this work. But notwithstanding we have been called, if we do not prove faithful we will be rejected. I do not speak this in reference to the whole Church, but in reference to individual members of the Church.” (In Conference Report, Apr. 1880, p. 34; see also Smith, Church History and Modern Revelation, 2:3–4.)] otherwise I cannot receive her unto myself.

6 And my people must needs be chastened until they learn obedience, [ Why do we need to learn to be obedient? Jesus perfected himself as he was obedient to the things which he suffered Heb 5:8. So why would it be any different for us? Abr 3:25 We are here to be proven. A lot of people do not like the word obedience, but it is the only way back to our fathers presence. We can have less than all that he has withour obedience; but if we are to have all that he has we must be obedient. ] if it must needs be, by the things which they suffer.

7 I speak not concerning those who are appointed to lead my people, [ the chastizement is directed at the members and not the leaders. ] who are the first elders of my church, for they are not all under this condemnation;

[ Note how the Lord draws parallels between the obedient and the transgressors.

A - (v. 8) Where is their God? We will not go up to Zion.
   B - (v. 9) Mine elders should wait
        C - (v. 10) That they may be prepared &
            D - (v. 11) Cannot be brought to pass until endowed with power
            D - (v. 12a) I have prepared a great endowment to be poured out
        C - (v. 12b) Inasmuch as they are faithful
    B - (v. 13-14) It is expedient in me that mine elders should wait A - (v. 15) Not left to pollute mine heritage, blaspheme my name]

8 But I speak concerning my churches abroad—there are many who will say: Where is their God? Behold, he will deliver them in time of trouble, otherwise we will not go up unto Zion, and will keep our moneys. [ Do we find ourselves guilty of such talk? If the Lord will bless me with such and such then I will pay my tithing. then I will be obedient - Here the Lord warns that is not how it works and doing so only results in additional chastisement. ]

9 Therefore, in consequence of the transgressions of my people, [ That they would not impart of their money to the building up of Zion vs 8. ] it is expedient in me that mine elders should wait for a little season [ They are driven out starting in July 1833 with the mob action and by December they have been driven out of Jackson County. We know the names of some of these mob members:Thomas Pitcher was a leader and was a colonel in the Jackson County militia. Moses Wilson was a general. AE Hickman was a captain and a government surveyor. Samuel C Owens was a Colonel and was a Clerk of the circuit court for Jackson County and a school teacher. He is directly involved in driving the Saints out and there's some interesting stories about him George A Smith a member of the Quorum of the 12 said this in 1833 the Reverend Isaac McCoy Baptist clergyman and the Reverend D Pixley Presbyterian were foremost in administering Christian discipline to the Latter-Day Saints in Jackson County Missouri aided by lesser lights in the Christian faith tore down houses destroyed printing offices pillaged goods, whipped tarred, and feathered killed wounded and drove 1500 people disarmed and destitute to perish in the wilderness burned 216 of their houses which stood upon lands for which they had paid their species to the United States Treasury the same Christian discipline in a milder way was again administered in Clay County they were driven to the naked uninhabited prairies of Caldwell County their enemies even declaring it was such a worthless County and so destitute of Timber that the Mormons were welcome to it two years of industry and Enterprise with great faith on the part of our people made Calwell one of the most flourishing counties in the state here the Reverend Woods a presbyterian Minister and the Reverend Samuel Bogart a Methodist assisted by Ministers of other denominations and their aiders and abetters renewed the system of religious tyranny by beating stabbing robbing plundering about 5,000 people from the state of Missouri that comes out of the book our Pioneer Heritage compiled by Kate B Carter volume 19 page 66 and 67 BH Robert said this he said the Reverend Fenus Euwing the head in front of the Cumberland Presbyterian Church published this statement the Mormons are the common enemies of mankind and ought to be destroyed the Reverend Benton Pixley who had been sent out by the missionary Society to christianize the Savages of the West spent his time in going from house to house seeking to destroy the church by spreading slanderous falsehoods to incite the people to acts of violence against the Saints that comes out of the Missouri persecutions by BH Roberts page 73 and 74. ] for the redemption of Zion—

10 That they themselves may be prepared, and that my people may be taught more perfectly, and have experience, [ The Lord provides his reason for allowing them to be driven out for a little season. In essense that particular generation was not prepared to build the Holy City. God knew this and that it would take some time for God to prepare the saints to be ready to build the city. These are reasons that the Lord gave why the people as good as they were not ready in 1834. ] and know more perfectly concerning their duty, [ Do you think that each generation of the church has learned and grown a little more in their duty, and their understanding of that duty? Is the church different today than it was in 1834? ] and the things which I require at their hands. [ Do the sacrifices of the early saints teach us anything about the sacrifices we need to make? ]

11 And this cannot be brought to pass until mine elders are endowed with power from on high. [ What is it that cannot happen? They cannot be taught perfectly the plan of happiness outside of the house of the Lord. They cannot completely understand their duty nor gain the knowledged that they need outside of the Temple. vs 10 And Where are we endowed with this power from on High? The Temple. What Is an Endowment? President Brigham Young explained: “Your endowment is, to receive all those ordinances in the house of the Lord, which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the holy Priesthood, and gain your eternal exaltation in spite of earth and hell” (Discourses of Brigham Young, p. 416). Why would the brethren who were to establish Zion be required to receive an endowment in preparation for their stewardships? Because, as the Prophet Joseph Smith taught, “the endowment was to prepare the disciples for their missions unto the world” (Teachings, p. 274). Elder Joseph Fielding Smith further taught: “If we go into the temple we raise our hands and covenant that we will serve the Lord and observe his commandments and keep ourselves unspotted from the world. If we realize what we are doing then the endowment will be a protection to us all our lives— a protection which a man who does not go to the temple does not have. “I have heard my father [President Joseph F. Smith] say that in the hour of trial, in the hour of temptation, he would think of the promises, the covenants that he made in the House of the Lord, and they were a protection to him. . . . This protection is what these ceremonies are for, in part. They save us now and they exalt us hereafter, if we will honor them. I know that this protection is given for I, too, have realized it, as have thousands of others who have remembered their obligations.” (“The Pearl of Great Price,” Utah Genealogical and Historical Magazine, July 1930, p. 103.) ]

12 For behold, I have prepared a great endowment and blessing to be poured out upon them, [ An "endowment" or gift, by definition is something that will provide a steady stream of income without ever touching the principal. Was There a Difference between the Endowment of Power Given at Kirtland and the Endowment Given Worthy Members Today? The full ordinance of the endowment was not administered in the Kirtland Temple, as the Lord had not yet revealed it. Even baptism for the dead was not practiced in the Kirtland Temple. The Lord had earlier explained that He intended to use this temple “to endow those whom I have chosen with power from on high” and commanded the Saints “to tarry, even as mine apostles at Jerusalem” (D&C 95:8–9). This refers to the Lord’s instruction to His ancient Apostles, soon after His Resurrection, to wait in Jerusalem “until ye be endued with power from on high” (Luke 24:49). This earlier endowment came in the form of a great spiritual outpouring on the day of Pentecost, as described in Acts 2. The Kirtland Saints experienced just such an outpouring at the dedication of the Kirtland Temple on 27 March 1836 (see Church History in the Fulness of Times, pp. 164–67), which helped give them the spiritual strength they needed to build the Lord’s kingdom. The endowment referred to in section 105 includes also the ordinances of washing and anointing. President Joseph Fielding Smith wrote: “In January, 1836, over two months before the dedication, the first ceremonies of endowment were given in the temple. They were not as complete as are the ceremonies today, but nevertheless, it was the beginning of the revealing and bestowing of the heavenly blessings in this dispensation. Washings and anointings were given, and the Prophet saw wonderful visions of the celestial kingdom” (Doctrines of Salvation, 2:241). The promise of endowment in these verses was also realized in the restoration of keys. President Joseph Fielding Smith noted that the Kirtland Temple “was built primarily for the restoration of keys of authority. In the receiving of these keys the fulness of gospel ordinances is revealed” (Doctrines of Salvation, 2:242). These keys included those for performing additional priesthood ordinances that became available in the Nauvoo Temple. ] inasmuch as they are faithful and continue in humility before me.

13 Therefore it is expedient in me that mine elders should wait for a little season, [Most people would probably not refer to a period of more than 170 years as a “little season” (D&C 105:13), but from the Lord’s perspective it is a short time. The Church has used the intervening years to prepare. President Spencer W. Kimball taught: “Now, my brothers and sisters, it seems clear to me, indeed, this impression weighs upon me—that the Church is at a point in its growth and maturity when we are at last ready to move forward in a major way. some decisions have been made and others pending, which will clear the way, organizationally. But the basic decisions needed for us to move forward, as a people, must be made by the individual members of the Church. The major strides which must be made by the Church will follow upon the major strides to be made by us as individuals. “We have paused on some plateaus long enough. Let us resume our journey forward and upward. Let us quietly put an end to our reluctance to reach out to others—whether in our own families, wards, or neighborhoods. We have been diverted, at times, from fundamentals on which we must now focus in order to move forward as a person or as a people. “Seemingly small efforts in the life of each member could do so much to move the Church forward as never before. . . . “Are we ready, brothers and sisters, to do these seemingly small things out of which great blessings will proceed? I think we are. I believe the Lord’s church is on the verge of an upsurge in spirituality. Our individual spiritual growth is the key to major numerical growth in the kingdom. The Church is ready to accomplish these things now which it could not have done just a few years ago. So also we are ready as members. If you will accept my counsel, you will come to feel that there is a readiness in our people which must be put to work.” (In Conference Report, Apr. 1979, p. 114; or Ensign, May 1979, p. 82.)] for the redemption of Zion.

14 For behold, I do not require at their hands to fight the battles of Zion; for, as I said in a former commandment, [ revokes the command of D&C 103 to redeem Zion ] even so will I fulfil—I will fight your battles.

15 Behold, the destroyer I have sent forth to destroy and lay waste mine enemies; and not many years hence they shall not be left to pollute mine heritage, [ these are from those who was part of his heritage part of his kingdom who are now unfaithful , cp. v. 3, 8, D&C 103:2-3] and to blaspheme my name upon the lands which I have consecrated for the gathering together of my saints.

16 Behold, I have commanded my servant Joseph Smith, Jun., to say unto the strength of my house, even my warriors, my young men, and middle-aged, to gather together for the redemption of my people, and throw down the towers of mine enemies, [ Imagery from the parable appearing in D&C 101 is employed ] and scatter their watchmen;

17 But the strength of mine house have not hearkened unto my words. [ They have not listened and been obedient. Hebrew "Shema" is translated here as hearken which means to "listen" and "obey". ]

18 But inasmuch as there are those who have hearkened [ Hebrew "Shema" is translated here as hearkened which means "listened to" and "obeyed". ] unto my words, I have prepared a blessing and an endowment for them, if they continue faithful. [ The blessings that will be provided for the faithful. ]

19 I have heard their prayers, and will accept their offering; and it is expedient in me that they should be brought thus far for a trial of their faith.

20 And now, verily I say unto you, a commandment I give unto you, that as many as have come up hither, that can stay in the region round about, let them stay;

21 And those that cannot stay, who have families in the east, let them tarry for a little season, inasmuch as my servant Joseph shall appoint unto them;

22 For I will counsel him concerning this matter, and all things whatsoever he shall appoint unto them shall be fulfilled.

23 And let all my people who dwell in the regions round about be very faithful, and prayerful, and humble before me, and reveal not the things which I have revealed unto them, [ note how this is prefaced with the warning to be humble. So the Lord does not want them to go around saying you just wait the Lord will deal with you, as they may be otherwise tempyed to do. Rather to just keep your mouth shut, pary and be humble and let the Lord deal with them as he may. ] until it is wisdom in me that they should be revealed.

24 Talk not of judgments, neither boast of faith nor of mighty works, [ What did we learn from Jesus that might help us to answer the question of retribution? Is One Justified in Seeking Judgments against Evil Men? When a Samaritan village refused Jesus hospitality, James and John requested, “Lord, wilt thou that we command fire to come down from heaven, and consume them?” (Luke 9:54). Such impulses are natural in the face of persecution or trial. But just as Jesus counseled James and John, He also directed the Saints in Missouri to refrain from such “mighty works” of judgment (D&C 105:24). All must remember that the Father “hath committed all judgment unto the son” (John 5:22). “Avenge not yourselves, . . . for it is written, Vengeance is mine; I will repay, saith the Lord” (Romans 12:19).] but carefully gather together, as much in one region as can be, consistently with the feelings of the people;

25 And behold, I will give unto you favor and grace in their eyes, that you may rest in peace and safety, while you are saying unto the people: Execute judgment and justice for us according to law, and redress us of our wrongs. [ See D&C 103:18-20 speaking along the lines as the Lord spoke to the children of Israel during the exodus. ]

26 Now, behold, I say unto you, my friends, in this way you may find favor in the eyes of the people, until the army of Israel becomes very great.

27 And I will soften the hearts of the people, as I did the heart of Pharaoh, from time to time, until my servant Joseph Smith, Jun., and mine elders, whom I have appointed, shall have time to gather up the strength of my house,

28 And to have sent wise men, to fulfil that which I have commanded [ see D&C 101:73 the original command to purchase the land. ] concerning the purchasing of all the lands in Jackson county that can be purchased, and in the adjoining counties round about.

29 For it is my will that these lands should be purchased; and after they are purchased that my saints should possess them according to the laws of consecration which I have given.

30 And after these lands are purchased, I will hold the armies of Israel guiltless in taking possession of their own lands, which they have previously purchased with their moneys, and of throwing down the towers of mine enemies that may be upon them, [ a shortened version of the parable found in D&C 101:43-62] and scattering their watchmen, and avenging me of mine enemies unto the third and fourth generation of them that hate me.

31 But first let my army become very great, and let it be sanctified before me, that it may become fair as the sun, and clear as the moon, and that her banners may be terrible unto all nations; [ see D&C 5:14 ]

32 That the kingdoms of this world may be constrained to acknowledge that the kingdom of Zion is in very deed the kingdom of our God and his Christ; therefore, let us become subject unto her laws.

33 Verily I say unto you, it is expedient in me that the first elders of my church [ a term that represented those who were selected to receive an "endowment" in this case - the leaders of the church ] should receive their endowment from on high in my house, [ since the leadership is to be endowed; receive special blessings. This verse works in conjunction with verse 17 & 18 showing that the leadership is not the one's whom the Lord is chastening here. The Kirtland endowment was to consist of a rich outpouring of God’s spirit upon the faithful elders. Preparation for the “endowment” occupied much of the Church leaders’ time during the early months of 1836. Brethren who had been selected to participate in this important event met regularly in the Kirtland Temple during January and February 1836. This preparation, intended to sanctify the brethren, involved the following: 1. Confessing the sins and asking forgiveness, 2. Covenanting to be faithful to God, 3. Having one’s body washed and bathed with cinnamon-perfumed whiskey, 4. Washing one’s own body with pure water and perfume, 5. Having one’s head anointed with holy oil, 6. Having the anointing blessing sealed with uplifted hands (the sealing blessing consisting of three parts: solemn player, a sealing prayer, and the hosanna shout), and 7. Washing of faces and feet and partaking of the Lord’s Supper. (Lyndon W. Cook, The Revelations of the Prophet Joseph Smith). ] which I have commanded to be built unto my name in the land of Kirtland.

34 And let those commandments which I have given concerning Zion and her law be executed and fulfilled, after her redemption. [ Since the time of the redemption of Zion is not right now, they are commanded to put the laws on hold until after the redemption of Zion. IF we look at this verse in conjunction with verses 3 & 17 it would appear that in part what the Lord is saying is that those who are the unfaithful here will not be around when Zion is redeemed (see also vs 15). The law of Zion mentioned in verse 34 is the law of consecration. President J. Reuben Clark Jr. explained: “It was under these circumstances, with the Saints scattered and sometimes hunted like wild animals, with their property gone, their organization largely broken up, wounded in mind and spirit, with the condemnation of the Lord pronounced upon their heads because of their unfaithfulness, not to say wickedness, with ‘Zion’ to all intents and purposes destroyed, that the Lord commanded them, in the great revelation given at Fishing River,— “‘And let those commandments which I have given concerning Zion and her law be executed and fulfilled, after her redemption.’ (105:34) “It is interesting to note that after this pronouncement, the Lord practically never referred to the United Order in his revelations to the Prophet. The people had had their opportunity and failed. He then gave them the law of tithing in a revelation given in Missouri itself, in Zion, (July 18, 1838, Sec. 119), which is still in full force and effect. . . . “Thus the Lord directed that the law he had given regarding the setting up of the United Order in Zion was to be ‘executed and fulfilled’ after the redemption of Zion, that is, in the meaning in which the Lord was then using the word Zion, the ‘redemption,’ the reestablishment of the people in Missouri. This has not yet been accomplished.” (“The United Order and Law of Consecration As Set Out in the Revelations of the Lord,” Church News, 15 Sept. 1945, p. 9.) What might have been the plight of the saints if they would have fulfilled the law at that time? And what of our individual plights, how would our lives be different if we would have followed some of our earlier promptings that we did not? ]

35 There has been a day of calling, [ all of the members have been call from out of the world. Many are called...] but the time has come for a day of choosing; [ but few are chosen - here is is suggesting that there are those who really are his servants that he is choosing - or rather that they are choosing to do his will. ] and let those be chosen that are worthy. [ The standard by which the Lord chooses. ]

36 And it shall be manifest unto my servant, [ Joseph Smith? ] by the voice of the Spirit, [ Through revelation ] those that are chosen; [ Chosen for what? to be endowed vs 33 ] and they shall be sanctified; [ Which is the purpose of the endowment. 1) set apart as or declare holy; consecrate. 2) make legitimate or binding by religious sanction or ordinance 3) free from sin; purify. JST, Romans 8:30 30 Moreover, him whom he did predestinate, him he also called; and him whom he called, him he also sanctified; and him whom he sanctified, him he also glorified. Alma 13:11]

37 And inasmuch as they follow the counsel which they receive, they [ those that are chosen and endowed ] shall have power after many days [ many of the saints at that time thought the redemption of Zion was imminent, that is was going to happen right away. These verse imply that it will be some time down the road based on the previous verses. cp. D&C 101:62 ] to accomplish all things pertaining to Zion.

38 And again I say unto you, sue for peace, [ contrast the command here with D&C 103:24-26 where the Lord is suggests they will be justified in cursing and taking vengeance upon their enemies given certain circumstances, but here the Lord tells them to sue for peace see D&C 98:34-35.] not only to the people that have smitten you, but also to all people;

39 And lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth;

40 And make proposals for peace unto those who have smitten you, according to the voice of the Spirit which is in you, and all things shall work together for your good.

41 Therefore, be faithful; and behold, and lo, I am with you even unto the end. Even so. Amen.

[ Excerpt from History of the Church June 22.-Brother Lyman Smith received a wound from the accidental discharge of a horse-pistol, from which he recovered in about three days. Cornelius Gillium, the sheriff of Clay county, came to our camp to hold consultation with us. I marched my company into a grove near by, and formed in a circle, with Gillium in the centre. Gillium commenced by saying that he had heard that Joseph Smith was in the camp, and if so he would like to see him. I arose and replied, “I am the man.” This was the first time that I had been discovered or made known to my enemies since I left Kirtland. Gillium then gave us instruction concerning the manners, customs, and dispositions of the people, and what course we ought to pursue to secure their favor and protection, making certain inquiries, to which we replied, which were afterwards published, and will appear under date of publication. I received the following:- [text of D&C 105 quoted] June 23.-We resumed our march for Liberty, Clay county, taking a circuitous course around the heads of Fishing river, to avoid the deep water. When within five or six miles of Liberty, we were met by General Atchison and other gentlemen, who desired us not to go to Liberty because the feelings of the people were so much enraged against us. At their solicitation we turned our course, wheeling to the left, and crossing the prairie and woodland, came to Brother Algernon Sidney Gilbert’s residence, and encamped on the bank of Rush creek, in Brother Burket’s1 field. A council of High Priests assembled in fulfillment of the revelation given the day previous, and the following individuals were called and chosen, as they were made manifest unto me by the voice of the Spirit and revelation, to receive their endowments: Edward Partridge was called and chosen, to go to Kirtland and receive his endowment with power from on high, and also, to stand in his office as Bishop to purchase lands in the state of Missouri. William W. Phelps was called and chosen, and it was appointed unto him to receive his endowment with power from on high, and help to carry on the printing establishment in Kirtland, until Zion is redeemed. Isaac Morley and John Corrill were called and chosen, and it was appointed unto them to receive their endowment with power from on high in Kirtland, and assist in gathering up the strength of the Lord’s house, and preach the Gospel. John Whitmer and David Whitmer were called and chosen, and appointed to receive their endowment in Kirtland, and continue in their offices. Algernon Sidney Gilbert was called and chosen, and appointed to receive his endowment in Kirtland, and to assist in gathering up the strength of the Lord’s house, and to proclaim the everlasting Gospel until Zion is redeemed. But he said he “could not do it.” Peter Whitmer, Jun., Simeon Carter, Newel Knight, Parley P. Pratt, Christian Whitmer and solomon Hancock were called and chosen; and it was appointed unto them to receive their endowment in Kirtland, with power from on high; to assist in gathering up the strength of the Lord’s house; and to preach the everlasting Gospel. Thomas B. Marsh was called and chosen; and it was appointed unto him to receive his endowment in Kirtland, his office to be made known hereafter. Lyman Wight was called and chosen; and it was appointed unto him to receive his endowment in Kirtland, with power from on high; and return to Zion and have his office appointed unto him hereafter. (Joseph Smith, History of the Church, volume 2, pages 107-113) Excerpt from Autobiography of Milo Andrus I was permitted to return home and preach among the branches until winter, when we had a call from the Prophet Joseph by his brother Hyrum to get ready and go with the company of elders to the state of Missouri, known as “Zion’s Camp.” Our first daughter and first child was born November 15th, 1833. During the winter of 1833 and spring of 1834, we were instructed to labor and get all the money that we could, and to get good rifles, and make ready to start by the first of May, 1834. We accordingly started from Florence, Huron County, Ohio, on the 7th of May, 1834. These were from the Florence branch; Nelson Higgins, Hyrum Blackman, Asey Fie , and Milo Andrus. My brother-in-law, James Daley, went with us [Zion’s Camp] as far as Mansfield, Richland County, Ohio, where we met with the Prophet Joseph, his brother Hyrum and the rest of the camp from the East. Our leader was Elder Orson Hyde. There was one circumstance that occurred before we joined the main camp worthy of notice. As stated before, I had bought my time from my father, and had paid him the amount agreed upon, but still I was not twenty-one by ten months. On this account, and as he was so opposed to my going with the “Mormons,” as he called them, he made an effort to stop me. As we had to pass his house on our way, we learned his intention to stop me at the county seat, Norwalk; and Brother Hyde had learned his plan, he went in and made inquiry about a road that we did not intend to travel, and then Brother Nelson Higgins and myself were directed to go around the city and take the road to Mansfield, and he and the sheriff thinking that we would move slow, did not want to overtake us until we had camped, accordingly father, sheriff and driver drank freely, and when they started they took the road to Tiffin, that had been inquired after to mislead them, and they drove until long after dark, the team becoming tired they gave up the chase and heard of us the next morning forty miles on the road to Mansfield, and they felt as though they had been badly sold, and gave up and went home. On the 11th of May, we joined the main [Zion’s] camp west of Mansfield, and on the 12th the camp was organized, and the law of consecration was for the first time presented and we shelled out to the last cent, and our money went into a commissary’s hands and our supplies were bought by him. I shall not try to name the particulars of this journey. We journeyed on causing considerable excitement, and receiving much good instructions from the Prophet Joseph. After we got into the state of Missouri, or rather, before our company had crossed the Mississippi River, we went into the dense forest as a company, and there offered up to the Lord our fervent prayers, that He would spare our lives, and permit us to return to our families, and we felt that it would be so, and thanks be to the Lord not one of us were taken by the cholera that visited the camp that afternoon. Two weeks after we landed on Fishing River, in Clay County, Missouri, where the revelation was given June 22, 1834 [D&C 105], that is recorded on page 345 in Book of Doctrine and Covenants [D&C 105]--New Edition of 1876. About this time the cholera made its appearance among us, as it had been predicted by the prophet. Thirteen of our good brethren were taken away by the dread monster. The camp broke up partly, and the Saints scattered around and the Lord turned away the scourge. After staying there three weeks, the Lord permitted us to return. We got back to our families the last of September, 1834, care-worn and much fatigued. I had the cholera on the way home, but the Lord healed me, and then we went on our way rejoicing. (Milton V. Backman, Writings of Early Latter-day Saints, Autobiography of Milo Andrus, pages 3-5) Excerpt from Autobiography of Joseph Holbrook The first of May [1834] we left Kirtland for New Portage, about 50 miles, where the brethren were to meet with us for Missouri. At this place on May 6, 1834, the [Zion’s] camp of the Saints was organized for our journey by the Prophet Joseph Smith. Every man gave into the treasury, the amount of means he had for the journey except those that had families who were directed to provide for themselves inasmuch as they had means to do so. The company was divided into messes of ten persons each with a captain to each ten, and over each five, ten or fifty persons there was a captain of fifty and over each hundred, a captain, according to the ancient order of Israel. We were led by the Prophet Joseph Smith, Jr. and pitched our tents by the way as we traveled having the most perfect order in our camp, having at the sound of the bugle in the morning and evening prayers in each tent of ten men. While everyone was to be engaged in preparing food, looking after teams, etc., as they were organized and appointed their several duties by the Prophet of the Lord, who was our leader. We had many good instructions given us while on this journey which if I could have been prepared to have kept a proper record, I should have been much benefitted thereby and as I have not the list of the names before me, I will give only some of those I best remember who formed a part of our company, viz:Brigham Young, Heber C. Kimball, Joseph Young, Lyman Wight, Hyrum Smith, William Smith, Israel Barlow, Amasa Lyman, George A. Smith, Wilford Woodruff, John M. Chidester and wife, Alanson Ripley and wife, Chandler Holbrook, John Tanner, Nathan Tanner, William Smith, Heman T. Hyde, Milton Holmes, Levi Hancock, Martin Harris, Leonard Rich, Jess Harmon, Orson Hyde, Parley P. Pratt, Lyman Johnson,Luke Johnson, Zerubbabel Snow, Jacob Gates and wife, David Patten, Warren Parrish, Jackson Smith, John Fossett, Almon W. Babbit, Eleazer Miller, George Crooks [?], Zebedee Coltrin, Harvey Brown, Alden Chi , Mr. [Joseph] Nichols, Joseph Hancock, solomon Humphrey, Martin Allred, solon Foster, John D. Parker, Jedediah M. Grant, Frederick G. Williams, Charles C. Rich, solomon Angel, John Carter, Ezra Thayer, Samuel Brown, Orson Hyatt, Roger Orton, Sylvester Smith, Elias F. Wells, Joseph B. Noble, James Ive, James Foster, Joseph Holbrook and family. We having teams, we progressed on our journey at a rapid state considering the bad roads in a new country, often 40 miles per day. We generally lay by ... on the Sabbath and held meetings on the campgrounds, which was very interesting and instructive to us. I had the bad fortune for one of my horses to die near Jacksonville in Illinois, but I bought another one for $55.00 in cash, so I proceeded on my journey with the [Zion’s] camp. When we came to the Salt River Creek in Missouri, about 50 miles west of Louisiana, we tarried for some three or four days to wash, etc. Then Brother Joseph Smith counselled those that had families to get houses for them, and for the man to go forward with the camp. So I provided a house for my family as decided and was about to leave my family as was the rest of the brethren who had wives with them. Then Brother Joseph Smith said, if the sisters were willing to undergo a siege with the camp they could all go along with it, whereupon they said they could and said they liked Brother Joseph much better than before for the privilege he gave them of continuing with the camp. At this place as at many others on the road, we had many of the brethren who united with the camp. We were often met by strangers who would interrogate us as to where we were going and what our business was, etc. Then they would often threaten us if we went further, etc. and said that we had a standard raised with “death” on one side and “blood” on the other until we were forced to raise a standard with “peace” on both sides which they could not hardly believe when they saw it for they were so prejudiced in their feelings they could not hardly believe their better senses. And thus we continued our journey. On the 23 mile prairie below Richmond we camped between the forks of Fishing River. One fork which we crossed this evening was about up to our axletrees of our wagons. We camped about one mile west of said fork near a meetinghouse where we were met by many of our enemies as we had been for some days past, who swore they would send us all to hell before morning and if any were left, we should not be spared in the event to tell the story alive. And thus we were threatened on every side with mobs enough to make any man quail who had not the spirit of God upon him. But Brother Joseph the prophet said, stand still and see the salvation of God. About sundown it began to rain like torrents with thundering and lightning and dark enough to prevent anyone from being able to find their way. While the hail flew in some degree upon the camp, a mile to the north of our camping, limbs were broken off the trees, the ground covered with leaves and the herbage destroyed which made the country desolated and prevented any harm from befalling our camp that night. To our surprise we found that the two forks of Fishing River were swollen so as to be utterly impossible to pass, being it was said 40 feet deep on each side of us about one and one-half miles. We were forced to continue on those grounds the next day, there being a home mill about one mile up of us which afforded us flour for our comfort. The next day we moved north about four miles to Brethren Coopers near a prairie. At this place we tarried some three or four days and were visited by a delegation from our enemies, consisting of Judge [John F.] Ryland [and] Colonel Sconce of Clay County and Neil Gilliam the sheriff of Clay County in which they wished interview with our Prophet Joseph Smith which resulted in their promising protection to us in this state of Missouri, as well as our brethren whom we had come to redeem and who were driven from Jackson County the season before. Thereupon the revelation [was] given on Fishing River, Missouri, June 22, 1834, showing the mind of God concerning the redemption of Zion, etc. About this time the cholera began to make its appearance in our [Zion’s] camp and my wife was one of the first that was taken down with it, but she recovered from it in a few days, being administered to by Brigham Young and others for her recovery. We removed from here to Clay County to Brother [George] Burketts below Liberty when a number of our brethren were taken with cholera which so frightened our enemies that they did not dare come to us or have us come near them which relieved us from further danger from our enemies. The next day the camp was broken up by the order of Joseph Smith, Jr., the Prophet of God, to meet again in one week at the house of Colonel Lyman Wight. We left the camp around June 26, 1834, and traveled about six miles and west of Liberty five miles and stopped near Mr. Michael Arthur was building a grist mill and had a number of the brethren employed in and about said mill. The next day my brother Chandler and myself went out to cut some house logs but we found ourselves too weak to chop and had to return to our wagons entirely tired out. A brother Lynes Nantels [?] being present, said he lived about a mile from that place and he had rented a stable and corn crib and that we were welcome to use them if we liked. In the morning my brother’s wife, Eunice Holbrook, was very sick with the cholera. We therefore thought it best to get some place as soon as possible so we removed to the stable and corn crib, although it was raining a perfect shower. By the middle of the forenoon, my brother’s wife was cramping with most violent spasms for life, but Cyrus Zaddacks [?] and Carkis Branger [?] took her into the house and nursed her with the greatest attention so that in a few days she had escaped the hands of the destroyer, but some 17 of our [Zion’s] camp fell victims in a few days to the cholera. I moved into the corn crib and my brother into the stable as the brethren who had been driven from Jackson County last fall had occupied all the houses in the county, it being new but few to be had. (Milton V. Backman, Writings of the Early Latter-day Saints, Autobiography of Joseph Holbrook, pages 31-35) Excerpt from Life of Joseph Smith It was the 5th day of May, 1834, when Joseph, having gathered clothing and food for his brethren and sisters in Missouri who had been robbed and plundered of their effects, departed, with a company of brethren, from Kirtland to find and succor the distressed Saints. His party consisted of about one hundred men, nearly all young and nearly all endowed with the Priesthood. At New Portage they were joined by fifty men, some of whom had gone in advance of the main body from Kirtland. A careful and harmonious organization of the company was made that the progress of this Camp of Zion might be in steadiness and order. The wagons of the party numbered twenty and were filled with provisions and clothing, and such arms as the company needed for the securing of game and for defense. Nearly all of the men were compelled to walk, and Joseph cheerfully led their journey. They traveled sometimes forty or fifty miles in a day, resting always on the Sabbath and holding religious services.... The march was necessarily one of great hardship. The men waded rivers, struggled through marshes and tramped across hard stretches of hill and sandy plain. Many of them suffered from bruised and bleeding feet. Often they were harassed by evil men who suspected their mission and sought to prevent its fulfillment. A few persons in the Camp had proved unruly, and while they were in the vicinity of the Illinois River, Joseph was led to utter a solemn warning against the dissensions of some of his brethren. He exhorted them to faithfulness and humility, and told them that the Lord had revealed to him that a scourge must come upon them in consequence of their disobedience. Still if they would repent and humble themselves before the Lord, a part of the severity of the scourge might be turned away. Joseph and his brethren reached the banks of the Mississippi on the 4th day of June, and encamped at a point where the river was a mile and a half in width. Having but one ferry boat two days were required in which to make the passage of the entire party from Illinois into Missouri. Besides, they were delayed, though not prevented, by the menace of numerous enemies who swore that they should not pass beyond the Mississippi.... The assaults of the mob on the scattered Saints and their property in Jackson County continued. In the latter part of April, 1834, one hundred and fifty houses were torn to the ground by the rabble. Joseph and his party found a branch of the Church at Salt River, in the state of Missouri, where they encamped to spend Sunday, the 8th of June. Here they were joined by Hyrum Smith and Lyman Wight with another party which had been gathered in the State of Michigan and surrounding regions; and the Camp of Zion with this addition now numbered two hundred and five men and twenty-five wagons well laden. Several days were devoted to much needed recuperation, for the greater part of this devoted band of men had traveled nine hundred miles in a little more than a month’s time, the journey being largely made on foot amidst all the natural hardships of a wild country where constant watchfulness had to be exercised. On the 18th day of June they pitched their tents within one mile of Richmond in Ray County.... The sole purpose of Joseph and his brethren was to bring succor to their suffering friends; but this their inhuman enemies were determined they should not do. Fifteen of the most violent mobocrats, with Samuel C. Owens and James Campbell at their head started to raise an army to meet and overpower the Camp of Zion. James Campbell swore as he adjusted his pistols in the holsters, “The eagles and turkey buzzards shall eat my flesh if I do not fix Joe Smith and his army so that their skins will not hold shucks, before two days are past.” That night as twelve of these mobocrats were attempting to cross the Missouri River their boat was sunk and seven of them drowned. Among the lost was Campbell, whose corpse floated down the river several miles and lodged upon a pile of driftwood, where ravenous birds did indeed pick his flesh from his bones, leaving the hideous bare skeleton to be discovered three weeks later by one Mr. Purtie. On the night of the 19th, unobserved by a large party of their enemies who intended to fall upon them and murder them, the members of Zion’s Camp passed through Richmond in the darkness, and pitched their tents between two branches of Fishing River. While the members of the Camp were making preparations for the night, five armed desperadoes appeared before them and, with many blasphemies, said: “You will see hell before morning. Sixty men are coming from Richmond, and seventy more from Clay County to utterly destroy you.” More than three hundred bloodthirsty men had engaged to concentrate at this point and attack Joseph. But to the subsequent unbounded thankfulness of the members of the Camp, the Lord interposed. When night came a mighty hurricane arose, throwing the plans of the savages into confusion, scattering them in the utmost disorder, and melting their courage into abject fright in the presence of the awful elemental strife. The severity of the storm was not felt to the same extent where Joseph and the camp had rested, but around them, hail fell like grapeshot, spreading terror among the people and devastation amidst all the work of human hands. While the surrounding region was in this state of consternation, Joseph and his party took refuge in a log meeting house near their camp, being compelled to enter the building through a window. When the commotion was over and they emerged from their retreat, the Prophet gave orders that the parties to whom the house belonged should be visited and tendered an explanation of the intrusion and remuneration for any fancied damage. So scrupulous was he not to trespass upon the rights of others. When the tornado burst only forty of the mob had been able to cross Fishing River which rose thirty feet in thirty minutes, separating them from their companions, and making them glad to flee back among their lawless friends in Jackson County. The larger party of the mob, thus foiled in their purpose to cross the river, also fled. The Big Fishing River had risen nearly forty feet in one night. One of the mob had been killed by lightning. On Saturday, the 21st of June, Colonel Sconce and two other leading men of Ray County visited Joseph, and begged to know his intentions, stating: “We see that there is an almighty power that protects this people.” Colonel Sconce confessed that he had been leading a company of armed men to fall upon the Prophet, but had been driven back by the storm. The Prophet with all the mildness and dignity which ever sat so becomingly upon him, and which always impressed his hearers, answered that he had come to administer to the wants of his afflicted friends and did not wish to molest or injure anybody. He then made a full and fair statement of the difficulties as he understood them; and when he had closed the three ambassadors, melted into compassion, offered their hands and declared that they would use every endeavor to allay the excitement. On the 22nd day of June, 1834, while encamped on Fishing River, Joseph received a revelation [Section 105] in which the Lord declared that the Elders should wait for a season for the redemption of Zion, that he did not require at their hands to fight the battles of Zion, for he would fight their battles; and this he addressed to the Camp which had come up from Kirtland and other places into Missouri to do His will and with the hope that they might contribute to the redemption of His afflicted people. The Lord rebuked many among the Saints in the branches of the Church in the different states for their failure to join the Camp of Zion in response to the call which He had made upon them. The Lord had required the churches abroad to send up wise men with their moneys to purchase lands in Missouri, and thus assist in the redemption of Zion; but they had not hearkened to His words that He had prepared a blessing and an endowment for them if they would continue faithful. The revelation concluded: [Sec. 105:37-41, quoted.] (George Q. Cannon, Life of Joseph Smith, pages 156-64) Excerpt from Revelations of the Prophet Joseph Smith Zion’s Camp marched out of Kirtland on 5 May 1834. The plight of the Missouri Saints engaged the attention of the approximately two hundred Mormons who joined the camp to defend the rights of their brethren. With a pledge from the Missouri governor to give the homeless Mormons a military escort back to their lands in Jackson County, members of Zion’s Camp traveled one thousand miles to protect and defend the Missouri Saints from local harassment after their return. The plan was published and sent to the eastern branches of the Church on a broadside authored by Oliver Cowdery and Sidney Rigdon. Upon the arrival of Zion’s Camp in Missouri, the persecuted Saints were To inform the Governor of that state that they are ready to go back to their lands. The Governor is bound to call out the Militia and take them back, and has informed our brethren of his readiness so to do....When orders arrive from the Governor to the Military Commanding Officers in that vicinity to guard our brethren back, then it is expected that all will march over, the former residents as well as those now on the way. When they are on their own possessions, they have a right to defend themselves and property from destruction and spoilation, and be justified. in the right of the laws of heaven and men. The company now on the way, with the scattered brethren when collected, will be sufficiently strong in the strength of the Lord to maintain the ground, after the Militia have been discharged. The Mormon army crossed the Mississippi River in early June, arriving at the Salt River Branch of the Church in Monroe County, Missouri, on 7 June 1834. After a short respite the camp resumed its march on 12 June. Three days later Orson Hyde and Parley P. Pratt returned to the camp from Jefferson City with news that Governor Daniel Dunklin had “refused to fulfill his promise of reinstating” the Mormons on their lands in Jackson County. Dunklin apparently made his earlier promise in good faith; however, in the intervening six months, as Mormon-non-Mormon conditions worsened, he perceived that an armed conflict would inevitably ensue if the Mormons returned to their lands, and “pragmatically withdrew his promise in order to avert a civil war.” Inasmuch as the camp intended only to work in concert with state authorities and under state protection, the governor’s refusal insured that Zion’s Camp would not enter Jackson County. With its primary objective out of reach, all that remained for the camp was to move into Clay County, where the body of the Church was residing, and discuss possible compromises.... John Whitmer, who had been expelled from Jackson County, reported that the failure of the mission of Zion’s Camp “blasted” his fondest hopes: Received a revelation that it was not wisdom to go to Jackson county at this time and that the armies of Israel should become very great and terrable first. and the servants of the Lord be endowed with power from on high previous to the redemption of Zion. Thus our fond hopes of being redeemed at this time were blasted at least for a season. (Lyndon W. Cook, Revelations of the Prophet Joseph Smith, page 212-214.)

Additional Historical Background In October and November 1833, the Saints in Jackson County, Missouri, were driven from their homes by mobs. “A revelation was given to Joseph Smith December 16, 1833, giving the reason for the expulsion of the members of the Church from Jackson County (see D&C 101:1–9)” (Smith, Essentials in Church History, p. 142). As part of that revelation the Saints were instructed, through a parable, to “gather together the strength of the Lord’s house, ‘My young men and they that are middle aged also among all my servants, who are the strength of mine house, save those only whom I have appointed to tarry,’ said the Lord, ‘and go straightway unto the land of my vineyard, and redeem my vineyard, for it is mine, I have bought it with money.’” (Smith, Essentials in Church History, p. 143.) The parable was explained to Joseph Smith in a revelation on 24 February 1834 (see D&C 103:21–34). “Joseph Smith met with the High Council in Kirtland on February 24, 1834. The subject uppermost in the minds of everyone present was how could they relieve and rescue the Saints from the mobbers in Zion. At the meeting attended by about forty others, the group listened attentively to Parley P. Pratt and Lyman Wight, newly arrived from Zion, pleading that the Saints there be succored. “All were quiet when the Prophet arose and stated that in response to a revelation, he intended to go to Zion to assist in redeeming it. He asked for council sanction. There was unanimous assent. He called for volunteers. Forty hands were raised. . . . “The revelation to which the Prophet referred instructed him to do his best to recruit five hundred men. They were to be young and middle-aged. If, perchance because of poor response, he should have to accept less, he was not to start until he had a minimum of one hundred. Led by Joseph Smith and Parley P. Pratt, four pairs of elders were to seek volunteers to go to the redemption of Zion. Within two days Joseph and Parley were on their way east seeking volunteers and friends. For a month they labored diligently to obtain the required help. By that time there were 125 who had volunteered to go.” (Young, “Here Is Brigham . . . ,” p. 89.) When ready to start from Kirtland, the group consisted of about 150 men. This number increased to about 200 by the time the camp arrived in Missouri (see Roberts, Comprehensive History of the Church, 1:358). Zion’s Camp arrived at Fishing River, Missouri, on 19 June 1834. Two days later, “on Saturday, the 21st of June, Colonel Scounce and two other leading men of Ray County visited Joseph, and begged to know his intentions, stating: ‘We see that there is an Almighty Power that protects this people.’ Colonel Scounce confessed that he had been leading a company of armed men to fall upon the Prophet, but had been driven back by the storm. The Prophet with all the mildness and dignity which ever sat so becomingly upon him, and which always impressed his hearers, answered that he had come to administer to the wants of his afflicted friends and did not wish to molest or injure anybody. He then made a full and fair statement of the difficulties as he understood them; and when he had closed the three ambassadors, melted into compassion, offered their hands and declared that they would use every endeavor to allay the excitement.” (Cannon, Life of Joseph Smith, p. 180.) “On the arrival of the camp in the vicinity of Jackson county, negotiations were opened with Governor Dunklin asking him to fulfill his promise to call out the militia in sufficient numbers to reinstate the exiled saints in their possessions. The governor admitted the justice of the demand, but expressed the fear that should he so proceed his action would excite civil war, and he dared not carry out what he admitted to be the plain duties of his office. He suggested that the delegation that waited upon him urge their brethren to sell their lands in Jackson county. This the saints could not do without repudiating the revelations that designated Jackson county as the land of their inheritance, the place for the gathering together of God’s people, and the location of the city of Zion; also it meant an abandonment of their right as citizens of the United States to settle wherever they thought proper to make their homes within the confines of the Union. “With the governor unwilling to fulfill his engagements to the exiles by calling out the militia to reinstate them in their lands; with the inhabitants of western Missouri deeply prejudiced against them, and greatly excited by the arrival of Zion’s Camp; and the brethren of the camp, and the exiled brethren, painfully conscious that the saints in the eastern branches of the church had not responded with either sufficient money or men for them to act independently of the governor, take possession of their lands, purchase other lands, and hold them despite the violence of mobs—the necessity of disbanding Zion’s camp, and awaiting some future opportunity for the redemption of Zion, was apparent to the minds of its leaders. Accordingly it was disbanded from its encampment on Rush Creek, in Clay county, on the 24th of June, and word to that effect was officially sent to some of the leading citizens of Clay county.” (Roberts, Comprehensive History of the Church, 1:359.) Although the avowed purpose of the camp (to reinstate the Saints to their lands in Zion) was not realized, it was not an exercise in futility, but rather served as the forge in which the Lord tempered the steel of many of his early leaders, including the Quorum of the Twelve Apostles. Elder Delbert L. Stapley said: “Zion’s Camp was disbanded on June 24, 1834. It had furnished the know-how and experience which made possible the subsequent exodus of more than 20,000 men, women, and children from Nauvoo to the Rocky Mountains, and prepared leaders for the great exodus. It also provided a proving ground—some 1,000 miles of it—for the future Church leaders. This is evidenced by the fact that when the Quorum of the Twelve Apostles was ‘searched out’ by the three witnesses to the Book of Mormon, all chosen had been members of Zion’s Camp. These men had demonstrated their willingness to sacrifice everything, even life itself, when commanded by the Lord. The First Quorum of the Seventy was likewise made up of the men who followed the Prophet to Missouri in Zion’s Camp.” (The Importance of Church History, Brigham Young University Speeches of the Year [Provo, 15 Apr. 1970], p. 3.)]