1 HEARKEN, O ye elders of my church, who have assembled yourselves together in my name, even Jesus Christ the son of the living God, the Savior of the world; inasmuch as ye believe on my name and keep my commandments.

2 Again I say unto you, hearken and hear and obey [ the Lord's command is that they follow the instruction that they will be given in this revelation. ] the law which I shall give unto you.

3 For verily I say, as ye have assembled yourselves together according to the commandment [ They have done what they were asked to do specifically gather together per the instruction in D&C 41:2 ] wherewith I commanded you, and are agreed as touching this one thing, and have asked the Father in my name, even so ye shall receive.

[ Question. What should we do concerning missionary work? Answer vs 4-10 If we were to put ourselves in the context of these early saints they may have been wondering with everything else going on - recently moving to Ohio; the question which is suggested is should we postpone missionary efforts until we get ourselves and the community established? OR were they thinking that the gathering to Ohio was the last great gathering and the second coming was on the horizon hence the mention that some other place will be prepared - or that this is NOT new Jerusalem despite what some may have believed. ]

4 Behold, verily I say unto you, I give unto you this first commandment, that ye shall [1] go forth in my name, every one of you, excepting my servants Joseph Smith, Jun., and Sidney Rigdon.

5 And I give unto them a commandment that they shall [2] go forth for a little season, and it shall be given by the power of the Spirit when they shall return.

6 And ye shall [3] go forth in the power of my Spirit, preaching my gospel, two by two, in my name, lifting up your voices as with the sound of a trump, declaring my word like unto angels of God.

7 And ye shall [4] go forth baptizing with water, saying: Repent ye, repent ye, for the kingdom of heaven is at hand.

8 And from this place ye shall go forth into the regions westward; and inasmuch as ye shall find them that will receive you ye shall build up my church in every region—

9 Until the time shall come when it shall be revealed [ The time in which the new Jerusalem will be built will come through revelation. ] unto you from on high, when the city of the New Jerusalem shall be prepared, [ This is the ultimate culmanation of the missionary efforts. See verse 61-58 for additional details. (Ps. 102:13) quote from Elder Bruce R McKonkie who said "The New Jerusalem lies in the future at a time yet to be designated by revelation there is no present call for the Saints to purchase land or to live in Jackson County or in any place connected therewith the revealed word relative to the gathering to Independence and its envirvons will come through the prophet of God on earth when it does come with a consequent return of the Saints to that Zion which shall not be moved out of its place that that call will not be for the Saints in general to assemble there the return to Jackson County will be by delegates as it were those whose services are needed there will assemble as appointed the rest of Israel will remain in their appointed places the Lord's House is a house of order and faithful Saints do as they are told and go at the bidding of their Prophet for his voice is the voice of the Lord. (The Millennial Messiah page 294). President Brigham Young also said this "we have not a mechanic that would know how to lay the first stone for the foundation of the wall around the New Jerusalem to say nothing about the temples of our God. (Journal of Discourses volume 9 page 3) Joseph Smith said in summary this the plat for the holy city which is one mile Square and it is to house 15 to 20,000". Which suggests that some of us are not going to be living there. We'll be asked to live where we're at and conduct the affairs of the church in those areas where we are at. There will be 24 temples in the complex, named after the orders of the priest(see notes below) it appears that they will be governing temples where the Lord's leaders will be asked to administrate his affairs. (History of the church volume one page 357-359) Here is the exact text "CHAPTER XXVI. THE PLAT OF THE CITY OF ZION-ITS TEMPLES-CORRESPONDENCE ON AFFAIRS IN ZION AND EUGENE. An explanation of the plat of the city of Zion, sent to the brethren in Zion, the 25th of June, 1833: THE plat contains one mile square; all the squares in the plat contain ten acres each, being forty rods square. You will observe that the lots are laid off alternately in the squares; in one square running from the south and north to the line through the center of the square; and in the next, the lots run from the east and west to the center line. Each lot is four perches in front and twenty back, making one half of an acre in each lot, so that no one street will be built on entirely through the street; but on one square the houses will stand on one street, and on the next one, another, except the middle range of squares, which runs north and south, in which range are the painted squares. The lots are laid off in these squares, north and south, all of them; because these squares are forty perches by sixty, being twenty perches longer than the others, their greatest length being east and west, and by running all these squares, north and south, it makes all the lots in the city of one size. The painted squares in the middle are for public buildings. The one without any figures is for store-houses for the Bishop, and to be devoted to his use. Figure first is for temples for the use of the presidency; the circles inside of the squares, are the places for the temples. You will see it contains twelve figures, two are for the temples of the lesser Priesthood. It is also to contain twelve temples. The whole plot is supposed to contain from fifteen to twenty thousand people: you will therefore see that it will require twenty-four buildings to supply them with houses of worship, schools, etc.; and none of these temples are to be smaller than the one of which we send you a draft. This temple is to be built in the square marked figure 1 ; and to be built where the circle is which has a cross on it on the north end. South of the plot where the line is drawn, is to be laid off for barns, stables, etc., for the use of the city; so that no barns or stables will be in the city among the houses; the ground to be occupied for these must be laid off according to wisdom. On the north and south are to be laid off the farms for the agriculturist, and sufficient quantity of land to supply the whole plot; and if it cannot be laid off without going too great a distance from the city, there must also be some laid off on the east and west. When this square is thus laid off and supplied, lay off another in the same way, and so fill up the world in these last days; and let every man live in the city, for this is the city of Zion. All the streets are of one width, being eight perches wide. Also, the space round the outer edge of the painted squares, is to be eight perches between the temple and the street on every side. No one lot, in this city, is to contain more than one house, and that to be built twenty-five feet back from the street, leaving a small yard in front, to be planted in a grove, according to the taste of the builder; the rest of the lot for gardens; all the houses are to be built of brick and stone. The scale of the plot is forty perches to the inch. The names of the temples to be built on the painted squares as represented on the plot of the city of Zion, which is now about to be forwarded thither:— numbers 10, 11, and 12, are to be called, House of the Lord, for the Presidency of the High and most Holy Priesthood, after the order of Melchizedek, which was after the order of the Son of God, upon Mount Zion, City of the New Jerusalem. Numbers 7, 8, and 9, the Sacred Apostolic Repository, for the use of the Bishop. Numbers 4, 5, and 6, the Holy Evangelical House, for the High Priesthood of the Holy Order of God. Numbers 1, 2, and 3, the House of the Lord, for the Elders of Zion, an Ensign to the Nations. Numbers 22, 23, and 24, House of the Lord for the Presidency of the High Priesthood, after the Order of Aaron, a Standard for the People. Numbers 19, 20, and 21, House of the Lord, the Law of the Kingdom of Heaven, and Messenger to the People; for the Highest Priesthood after the Order of Aaron. Numbers 16, 17, and 18, House of the Lord for the Teachers in Zion, Messenger to the Church. Numbers 13, 14, and 15, House of the Lord for the Deacons in Zion, Helps in Government. Underneath must be written on each house— HOLINESS TO THE LORD. A description of the House of the Lord, which is to be built first in Zion: The house of the Lord for the Presidency, is eighty-seven feet long and sixty-one feet wide, and ten feet taken off of the east end for the stairway, leaves the inner court, seventy-eight feet by sixty-one, which is calculated and divided for seats in the following manner, viz: the two aisles four feet wide each; the middle block of pews are eleven feet ten inches long, and three feet wide each; and the two lines drawn through the middle are four inches apart; in which space a curtain is to drop at right angles, and divide the house into four parts if necessary. The pews of the side blocks are fourteen and a half feet long, and three feet wide. The five pews in each corner of the house, are twelve feet six inches long. The open spaces between the corner and side pews are for fireplaces; those in the west are nine feet wide, and the east ones are eight feet and eight inches wide, and the chimneys carried up in the wall where they are marked with a pencil. The pulpit in the west end of the house is to be occupied by the High Priesthood, as follows:— Number 1, is for the President and his council; number 2, for the Bishop and his council; number 3, for the High Priests; and number 4 for the Elders; each of these is eight feet long, containing three coves or stands for the respective speakers; and those seats opposite them are for visiting officers, who are to occupy seats according to their respective grades. The two spaces in the middle are stairs two feet wide. The middle pulpit is to be elevated; the first seats one foot, the second two feet, the third three feet, and the fourth four feet. And those upon each side are also to be elevated: the first one eight inches, the second sixteen, the third twenty-four, the fourth thirty-two. The corner seats are to be occupied by singers, and elevated— the first seat six inches, the second twelve, the third eighteen, the fourth twenty-four, and the fifth thirty-two inches. The pulpit in the east end of the house is to be occupied by the Lesser Priesthood. Number 1, is for the Presidency of the Lesser Priesthood; number 2, for the Priests; number 3, for the Teachers; and number 4, for the Deacons; and the seats by their sides, are also to be occupied by visiting officers; each one opposite his respective grade. The pulpits are to be finished with panel work, in the best workmanlike manner; and the building to be constructed of stone and brick of the best quality. Observe particularly that as there are pulpits at each end of the house, the backs of the congregation must be to one of them, and they will want occasionally to change. In order for this the house must have pews instead of slips, and in the pews let the seats be loose, that they may slip from one side of the pew to the other, so as to face either pulpit, as occasion may require. The side view represents five windows in each story. The windows are to have each forty-eight lights, of seven by nine glass, six one way and eight the other; the sides and lintels of the windows to be of hewn stone, and on the top of the lintel is to be a Gothic top, as you see, but the windows must have a lintel; and so with the outside doors, all with Gothic tops. Make your house fourteen feet high between the floors. There will not be a gallery but a chamber; each story to be fourteen feet high, arched overhead with an elliptic arch. Let the foundation of the house be of stone; let it be raised sufficiently high to allow of banking up so high as to admit of a descent every way from the house, so far as to divide the distance between this house, and the one next to it. On the top of the foundation, above the embankment, let there be two rows of hewn stone, and then commence the brick-work on the hewn stone. The entire height of the house is to be twenty-eight feet, each story being fourteen feet; make the wall a sufficient thickness for a house of this size. The end view represents five windows of the same size as those at the side, the middle window excepted, which is to be the same, with the addition of side lights. This middle window is designed to light the rooms both above and below, as the upper floor is to be laid off in the same way as the lower one, and arched overhead; with the same arrangement of curtains, or veils, as before mentioned. The doors are to be five feet wide, and nine feet high, and to be in the east end of the house. The west end is to have no doors, but in other respects is to be like the east, except the windows are to be opposite the alleys which run east and west. The roof of the house is to have one-fourth pitch, the door to have Gothic top, the same as the windows. The shingles of the roof to be painted before they are put on. There is to be a fanlight, as you see. The windows and doors are all to have Venetian blinds. A belfry is to be in the east end, and a bell of very large size. You will be careful to have hooks and rings to suspend your veils on, so that they can be let down or raised at any time, at pleasure. Also, as you see, the pulpits are to have four seats, rising one above another; for instance, the Elder's seat is the lowest, next comes the High Priest's, next the Bishop's; so each of these must have a veil that is suspended from the upper floor, so as to be let down; which will at any time when necessary be let down, and shut off each stand or seat by itself. (History of the church volume one page 357-359)" ] that ye may be gathered in one, that ye may be my people and I will be your God.

10 And again, I say unto you, that my servant Edward Partridge shall stand in the office whereunto I have appointed him. [ While addressing Edward Partridge by name in this verse it applies to anyone who the Lord has called to an office. Edward appears to be having troubles in following the Lord's command given in D&C 41:9 ] And it shall come to pass, that if he transgress another shall be appointed in his stead. [ A New Testament concept of filling the office once it is left vacant see Acts 1:15-26 ] Even so. Amen.

[ Question. What should the Missionaries preach? Answer vs 11-17 ]

11 Again I say unto you, that it shall not be given to any one to [5] go forth to preach my gospel, or to build up my church, except he be ordained by some one who has authority, [ Rule number one for the misistry is that before you can go forth as a missionary you need to be set apart for that calling by one who holds the keys ] and it is known to the church that he has authority and has been regularly ordained by the heads of the church. [ In otherwords the prophet does not have to make every calling, assign every duty; but rather it can be done by those who are called to be in authority through proper priesthood chain of authority. Sac·er·do·tal·ism : or the religious belief emphasizing the powers of priests as essential mediators between God and humankind ]

12 And again, the elders, priests and teachers of this church shall teach the principles of my gospel, which are in the Bible and the Book of Mormon, in the which is the fulness of the gospel.

13 And they shall observe the covenants and church articles to do them, [ MIssionaries need to be good examples of following and doing the word found in the scriptures - a living example and not hypocrites. ] and these shall be their teachings, as they shall be directed by the Spirit. [ Teaching by the spirit does several things 1) The spirit can direct the missionaries what to say - what the Lord would have taught at that moment. 2) It will testify to the one being taught that what is taught is true 3) The teacher can feel the spirit and know that the same is being testified to the student. See John 14-16]

14 And the Spirit shall be given unto you by the prayer of faith; [ How do we receive the spirit? Through faithful prayer. ] and if ye receive not the Spirit ye shall not teach. [ Or maybe we could re-word this don't teach my gospel without the spirit, why because 1) that is how the gospel is really taught - by the spirit, 2) If you have not been taught by the spirit then how do you know if you are teaching the right things, the things that God whats you to teach. We are taught to teach "when moved upon by the Holy Spirit". ]

15 And all this ye shall observe to do as I have commanded concerning your teaching, until the fulness of my scriptures is given. [ We get more information on this in verses 56-62. ]

16 And as ye shall lift up your voices by the Comforter, [ This is a follow up with verse 14 - pray for the spirit. ] ye shall speak and prophesy as seemeth me good; [ Then when you have the spirit you can even prophesy, you mouth shall be opened as to what God would have you say - even to the point of you saying what God himself would say if he were there(because in the next verse we will see that the Holy Ghost knows all things as well - we often forget in a way the he too is a member of the Godhead - knowing all things). ]

17 For, behold, the Comforter knoweth all things, and beareth record of the Father and of the son.

[ Question. What principles should be used in goverening the Church? Answer vs 18-29 This is very simiular to the ten commandments.Compare to Exod. 20 and Deut. 5. MIssing is the commands to "Love The Lord" and "Love Thy Neighbor" maybe because those concepts are treated in more detail in verses 1-3 and 30-55 respectively. ]

18 And now, behold, I speak unto the church. Thou shalt not kill; and he that kills shall not have forgiveness in this world, nor in the world to come. [ This is a very heavy sentence. Does it mean damned forever? Or held back forever as is the case with one who stumbles in a race. The person stumbling in a race may be forgiven but he can never make up lost ground, as that one stumble will hold him back for the rest of the race. ]

19 And again, I say, thou shalt not kill; but he that killeth shall die. [ At who's hand? Morm. 4:5 Endless vendetta. ]

20 Thou shalt not steal; and he that stealeth and will not repent shall be cast out. [ Cast out by whom? Those who do not steal. Are We Not All Beggars? – Mosiah 4:16-19 ]

21 Thou shalt not lie; he that lieth and will not repent shall be cast out.

22 Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else.

23 And he that looketh upon a woman to lust after her shall deny the faith, and shall not have the Spirit; and if he repents not he shall be cast out. [ A little more here on adultery than in the 10 commandments more on this to follow in vs 74-77 as well. Sexual lust cannot coexist with the spirit, as it will denie the faith. The groupy mentality is that sex is love and that all love is of the spirit, that all love is the same - but we are warned here that is not true. ]

24 Thou shalt not commit adultery; and he that committeth adultery, and repenteth not, shall be cast out.

25 But he that has committed adultery and repents with all his heart, and forsaketh it, and doeth it no more, thou shalt forgive;

26 But if he doeth it again, [ He or she that commits adultery more than once does not receive repentance. I don't know if this will still apply today? ] he shall not be forgiven, but shall be cast out.

27 Thou shalt not speak evil of thy neighbor, nor do him any harm.

28 Thou knowest my laws concerning these things are given in my scriptures; he that sinneth and repenteth not shall be cast out. [see Mosiah 26:29-32, D&C 41:5]

29  If thou lovest me [ God is authoritarian in that he commands the elements but he give unto us our choice. It is through that choice that we honor and show love for him but exercising our agency to do his will. ] thou shalt serve me and keep all my commandments. [ Question. How should the church render aid and care for the poor? Answer vs 30-55 ]

30 And behold, thou wilt remember the poor, and consecrate of thy properties for their support [ The law of consecration found in the Doctrine and Covenants can be envisioned as a three-legged stool, where the legs are agency, stewardship, and accountability. Agency is the power we have to act independently on the law, regardless of what anyone else thinks, says, or does. Once we know the law, we can keep or reject it, procrastinate or obey, ignore or observe, offer all or keep back part. No one will ever be forced to comply with the law of consecration. Note how this worked in the early 1830s: See also Exod. 22:20-26, Deut. 15:7-8, Matt. 6:4 Acts 2:45, 4 Ne. 1:3. At this point consecrating ones property was done in piecemeal; verses consecration of all of your property as in the United Order introduced in about three years. ] that which thou hast to impart unto them, with a covenant and a deed which cannot be broken. [ So if you deed the property to the church and then leave it is still the property of the church. ]

31 And inasmuch as ye impart of your substance unto the poor, ye will do it unto me; [ The law of consecration found in the Doctrine and Covenants can be envisioned as a three-legged stool, where the legs are agency, stewardship, and accountability. Agency is the power we have to act independently on the law, regardless of what anyone else thinks, says, or does. Once we know the law, we can keep or reject it, procrastinate or obey, ignore or observe, offer all or keep back part. No one will ever be forced to comply with the law of consecration. ] and they shall be laid before the bishop of my church and his counselors, two of the elders, or high priests, such as he shall appoint or has appointed and set apart for that purpose. [ The Prophet continued to teach Bishop Partridge the law of consecration, reminding him always to preserve agency in individuals: “Concerning inheritances, you are bound by the law of the Lord to give a deed, secureing to him who receives inheritances, his inheritance for an everlasting inheritance, or in other words, to be his individual property, his private stewardship.”(Joseph Smith to Edward Partridge, June 25, 1833, Joseph Smith Letter Book 1829–35, 44–50, Church History Library. ) The deeds Bishop Partridge used in the early 1830s to receive consecrations and give inheritances illustrate the principles of agency, stewardship, and accountability. Less than a dozen of these deeds are known to exist. One that does exist belongs to Levi Jackman, a carpenter who lived in Portage County, Ohio. In 1831, Levi Jackman met Joseph Smith, read the Book of Mormon, and converted. He and other converts gathered to Zion in Jackson County, Missouri. There he deeded his property to Bishop Partridge, on behalf of the Church, “of [his] own free will.” It was not much—”sundry articles of furniture valued thirty seven dollars, also two beds, bedding, and feathers valued forty four dollars fifty cents, also three axes and other tools valued eleven dollars and twenty five cents”—but it was all he possessed. In return, Brother Jackman received a parcel of land in present-day Kansas City and “sundry articles of furniture . . . two beds bedding and feathers . . . also three axes and other tools.”( Levi Jackman, Deed of Consecration, Church History Library, is reproduced in Arrington, Fox, and May, Building the City of God, 28–29. As originally commanded, Bishop Partridge leased the property he bought to the Saints. Legal controversy, Joseph’s counsel, and his prophetic revision of section 51 altered the technical procedure, resulting in Bishop Partridge’s being instructed to deed land to the Saints in fee simple. Under this way of implementing the law, the Saints rather than Bishop Partridge were to “own” their stewardships in the proximate, legal sense. But subsequent revelations (section 104 especially) continued to stress that ultimate ownership rests with God and that we are still stewards.) Brother Jackman offered the Lord all he had. The Lord returned his meager offering and added a handsome farm. For Levi Jackman, obedience to the law of consecration was no vow of poverty; it was a wise investment both spiritually and temporally—a willing exchange based on obedience to the first great commandment to love God with all he had and to receive in return all of God’s love. Though the personal property Jackman received from the bishop was exactly what he consecrated, the exchange represents more than a technicality. By consecrating his possessions to the Lord, Jackman had placed himself in the capacity of a steward rather than an owner. Note how the Lord highlights stewardship in this passage from the law: verses 32- 33. ]

32 And it shall come to pass, that after they are laid before the bishop of my church, and after that he has received these testimonies concerning the consecration of the properties [ To consecrate is not to give away; it is to sanctify or make sacred or holy. Possessions, time, and spiritual gifts can be made sacred by offering them, but philanthropy is not consecration, nor is making a token offering of one’s abundance, as illustrated by the Gospel of Luke’s account of the Savior distinguishing between the rich men who cast gifts into the treasury and the widow who offered all (see Luke 21:1–4). Consecration is keeping the two great commandments, where the key words are love and all. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself” (Luke 10:27; emphasis added). This command to consecrate all is reiterated in the Doctrine and Covenants: “Thou shalt love the Lord thy God with all thy heart, with all thy might, mind, and strength; and in the name of Jesus Christ thou shalt serve him” (D&C 59:5). The outward manifestation of all of one’s love has been identified by one scholar as “giving all we can” as compared to obligatory donations of what is required. Amounts of money and time may be the same in both scenarios, but one who gives all is consecrated. One who keeps back part is not yet consecrated (see Acts 5:1–11). Our money-conscious culture conditions us to think of consecration in monetary terms. The Lord asks for offerings of money to build the kingdom and to assess the desires of our hearts, “for where your treasure is, there will your heart be also” (Matthew 6:21). If consecration must be thought of in terms of exchange, then it is the exchange of all we have for all the Father has, or what the revelations call “the riches of eternity” (D&C 38:39), in clear contrast to the trifling “things of this world” (D&C 121:35), or what the Lord elsewhere in the Doctrine and Covenants called “all their detestable things” (D&C 98:20; see also 67:2; 68:31; 78:18). “What an exchange rate!” declared Elder Neal A. Maxwell.[6] Only the shortsighted would refuse it (see Luke 12:16–21). ] of my church, that they cannot be taken from the church, [ Hence the need for the deed per verse 30 ] agreeable to my commandments, every man shall be made accountable unto me, a steward over his own property, [ The law of consecration and stewardship makes free agents of stewards by appointing them their “own property” without giving a false sense of ownership. The underlying doctrines here are agency and accountability. The false doctrine is ownership, which implies unaccountability. Perhaps because our culture of ownership so deeply conditions us to the concept of “mine,” actually acting as if we were simply accountable stewards is difficult, even countercultural. President Brigham Young taught that “no revelation that was ever given is more easy of comprehension than that on the law of consecration. . . . Yet, when the Lord spoke to Joseph, instructing him to counsel the people to consecrate their possessions, and deed them over to the Church in a covenant that cannot be broken, would the people listen to it? No, but they began to find out they were mistaken, and had only acknowledged with their mouths that the things which they possessed were the Lord’s.” President Young continued, “What have you to consecrate that is actually your own? Nothing.” (Brigham Young, in Journal of Discourses (Liverpool: Latter-day Saints’ Book Depot, 1855), 2:305, 307.) ] or that which he has received by consecration, as much as is sufficient for himself and family. [ stewardship is based on need in this case ]

33 And again, if there shall be properties in the hands of the church, or any individuals of it, more than is necessary for their support after this first consecration, which is a residue to be consecrated unto the bishop, it shall be kept to administer to those who have not, [ So after the needs of the people are provided for - every man according to his needs; the reside of the property (resources) will be given to those who can get the greatest return for those others who may be in need. The second consecration; the first being the property given based on family needs. ] from time to time, that every man who has need may be amply supplied and receive according to his wants.

34 Therefore, the residue shall be kept in my storehouse, to administer to the poor and the needy, as shall be appointed by the high council of the church, and the bishop and his council;

35 And for the purpose of purchasing lands for the public benefit of the church, and building houses of worship, and building up of the New Jerusalem which is hereafter to be revealed—

36 That my covenant [ A contract or agreement between two parties, God and his people in which God makes certain promises and requires certain behavior from them in return. In the Old Testament the Hebrew word _berith_ is always thus translated. _Berith_ is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19) So in other words just as those who are covenanted to the other shepard so to are we covenanted or belong to a new master] people may be gathered in one in that day when I shall come to my temple. . [Note that this covenant, the gathering of the people to the temple follows the consecration theme. Of consecrating everything to the kingdom. ]

37 And it shall come to pass, that he that sinneth and repenteth not shall be cast out of the church, and shall not receive again that which he has consecrated unto the poor and the needy of my church, or in other words, unto me—

38 For inasmuch as ye do it unto the least of these, ye do it unto me.

39 For it shall come to pass, that which I spake by the mouths of my prophets shall be fulfilled; for I will consecrate of the riches [ The Lord claims ownership of “the earth” and “all things therein,” including “all these properties” and compels us to choose. Either He is the omnipotent Creator and owner of the earth and everything in it or else He is something less and therefore incapable of rewarding our faith. If we acknowledge Him as Lord of all and yet fail to consecrate per His command, we are hypocrites. To acknowledge God is to grant that He is well within His divine prerogative to redistribute His own wealth according to His own will. Thus the revelations do not apologize for such radical notions as one of the law’s stated purposes: “I will consecrate of the riches of those who embrace my gospel among the Gentiles unto the poor of my people who are of the house of Israel” (D&C 42:39), or the Lord’s decree “that the poor shall be exalted, in that the rich are made low” (D&C 104:16; see also 58:8–12). Indeed, the revelations give stewards no right to keep or use the Lord’s things for any other purposes than His. “It is not given that one man should possess that which is above another,” the Lord told Joseph in May 1831, “wherefore the world lieth in sin” (D&C 49:20). ] of those who embrace my gospel among the Gentiles unto the poor of my people who are of the house of Israel.

40 And again, thou shalt not be proud in thy heart; let all thy garments be plain, and their beauty the beauty of the work of thine own hands;

41 And let all things be done in cleanliness before me.

42 Thou shalt not be idle; for he that is idle shall not eat the bread nor wear the garments of the laborer. [ The Story of the little Red Hen. If you do not labor (do your share) then you are not entitled to receive the benefits of the community. ]

43 And whosoever among you are sick, and have not faith to be healed, [ Not necessarly that their faith is insufficient; but that it may also not be the intent or will of the Lord. see vs 48 for more details. ] but believe, shall be nourished with all tenderness, [ Exercising compassion by providing both spiritual help and physical nourshment and clothing to those who genuinely cannot work. ] with herbs [Alma 46:33, D&C 89:10] and mild food, and that not by the hand of an enemy.

44 And the elders of the church, two or more, shall be called, and shall pray for and lay their hands upon them in my name; and if they die they shall die unto me, and if they live they shall live unto me.

45 Thou shalt live together in love, insomuch that thou shalt weep for the loss of them that die, and more especially for those that have not hope of a glorious resurrection.

46 And it shall come to pass that those that die in me shall not taste of death, for it shall be sweet unto them;

47 And they that die not in me, wo unto them, for their death is bitter.

48 And again, it shall come to pass that he that hath faith in me to be healed, and is not appointed unto death, shall be healed. [ First mention of healing in the Doctrine and Covenants. ]

49 He who hath faith to see shall see.

50 He who hath faith to hear shall hear.

51 The lame who hath faith to leap shall leap.

52 And they who have not faith to do these things, [ If they lack faith to do these things - well there is no remedy spelled out here: hard luck statement in a way. ] but believe in me, [ If they will just believe in him they will still receive blessings, and God will help bear their infirmities. However; they will not be able to give sight to the blind, hearing to the deaf and heal the lame so tha they can walk. ] have power to become my sons; and inasmuch as they break not my laws thou shalt bear their infirmities.

53 Thou shalt stand in the place of thy stewardship. [ What is the difference between an owner and a steward? An owner is accountable to no one. A steward is a free agent empowered to act independently but accountable to the actual owner for all actions. Further revelations elaborate: “An account of this stewardship will I require of them in the day of judgment” (D&C 70:4), “and he that is a faithful and wise steward shall inherit all things” (D&C 78:22). When your stewardship is defined then you understand your role. ]

54 Thou shalt not take thy brother’s garment; [ Eluding to the fact that there is still personal property or that which is assigned to an individual. Everything is not just yours to take as you see fit. Pay for what you receive from your brother. Applying the rules as outlined in verse 43-52. ] thou shalt pay for that which thou shalt receive of thy brother.

55 And if thou obtainest more than that which would be for thy support, thou shalt give it into my storehouse, [ Those blessed with a surplus should voluntarily donate it back to the bishop for the support of those who need it most. The "more than that which would be for thy support" is left to private and up to the individual. If we look at how people define "increase" when applied to tithing today. It goes from if I make $200,000 a year and lease my cars, pay my mortgage, eat out the list goes on until at the end of the year I only have $20,000 left over then that is my increase. To if I receive $200,000 then I pay on that amount, and verything in between. SO it is is hard today how much harder will it be with the law of consecration? ] that all things may be done according to that which I have said.

[ Question. Should the missionaries teach all of the revelations including the newest ones? Answer vs 56-69. ]

56 Thou shalt ask, and my scriptures shall be given as I have appointed, and they shall be preserved in safety; [ Hold off on making the new revelations public until they are “received...in full” vs 57. More scriptures are yet to come D&C 38. ]

57 And it is expedient that thou shouldst hold thy peace [ Don't speak publicly. ] concerning them, [ Additional scripture and revelation. ] and not teach them until ye have received them in full. [ So wait a bit on sharing what you already have until you have the complete corpus. This waas Feb 9, 1831 in Kirkland, At this point the Pearl Of Great Price was not known to the world. ]

58 And I give unto you a commandment that then ye shall teach them unto all men; for they shall be taught unto all nations, kindreds, tongues and people.

59 Thou shalt take the things which thou hast received, which have been given unto thee in my scriptures for a law, to be my law to govern my church; [ So use what you have received the scriptures and revelations to govern the church but don't preach them to the world yet(vs57). ]

60 And he that doeth according to these things shall be saved, and he that doeth them not shall be damned if he so continue.

61 If thou shalt ask, [ Note how simple the Lords thinks of the relationship between us and him. He is willing to reveal more insofar as it is expedient to His purposes, but we have to ask. This gives us greater understanding as to why certain revelations were solicited and some were not. For example, D&C 89 and Official Declarations 1 and 2 are well known examples of solicited revelations. As a matter of fact almost every revelation given us in the Doctrine And Covenants came as a result of Joseph asking fro guidance. ] thou shalt receive revelation upon revelation, knowledge upon knowledge, that thou mayest know the mysteries and peaceable things—that which bringeth joy, that which bringeth life eternal.

62 Thou shalt ask, and it shall be revealed unto you in mine own due time where the New Jerusalem shall be built.

63 And behold, it shall come to pass that my servants shall be sent forth to the east and to the west, to the north and to the south.

64 And even now, let him that goeth to the east teach them that shall be converted to flee to the west, and this in consequence of that which is coming on the earth, and of secret combinations. [ These secret combinations where already present in the days of Joseph Smith and have done nothing but continue to build since that point. ]

65 Behold, thou shalt observe all these things, and great shall be thy reward; for unto you it is given to know the mysteries of the kingdom, [ Where are the mysteries taught? In the temple(we see the key to this in verse 67), they are in the ordinances of the gospel in its fullness. (See D&C 84:19) Or to know the things that God knows these are taught through the ordiances. As they are not mysteries to God. ] but unto the world it is not given to know them.

66 Ye shall observe the laws which ye have received and be faithful.

67 And ye shall hereafter receive church covenants, [ Alluding to the endowments and ordinances they will receive shortly. ] such as shall be sufficient to establish you, both here and in the New Jerusalem.

68 Therefore, he that lacketh wisdom, let him ask of me, and I will give him liberally and upbraid him not.

69 Lift up your hearts and rejoice, for unto you the kingdom, or in other words, the keys of the church have been given. [ see vs 11; D&C 27:12] Even so. Amen.

[ Question. What support should be provide or given to Bishop's and other who labor to build the kingdom? Answer vs 70-73 ]

70 The priests and teachers shall have their stewardships, even as the members.

71 And the elders or high priests who are appointed to assist the bishop as counselors in all things, are to have their families supported out of the property which is consecrated to the bishop, for the good of the poor, and for other purposes, as before mentioned;

72 Or they are to receive a just remuneration for all their services, [ when the labors preclude one from making a living they should be compensated from the good's consecrated to the Church. Note this precludes private gifts and support, and instead favors an overt system of dispensing stuffs from publicly consecrated goods and lands. From a historical perspective, this section of text was probably primarily intended to address what was to become of the families of those who were engaged in missionary work away from home. ] either a stewardship or otherwise, as may be thought best or decided by the counselors and bishop.

73 And the bishop, also, shall receive his support, or a just remuneration for all his services in the church.< [ The time expended by the Bishop is rewarded justly. It is along the lines of a fair price, as opposed to a fair profit. It is not for power nor gain, but to treat him with fairness. ]

[ Question. How should the church deal with sexual immorality? Answer vs 74-77 Verses 74-92 was received 2 weeks later than verse 1-73 which deals with what the church should do on how to handle procedures in the church. Verse 74 on deals with the procedures in dealing with people who are disobedient to the commands of the Lord. ]

74 Behold, verily I say unto you, that whatever persons among you, having put away their companions for the cause of fornication, [ While seperation is allowed to suppress adultery, it is not to encourage adultery. ] or in other words, if they shall testify before you in all lowliness of heart that this is the case, ye shall not cast them out from among you;

75 But if ye shall find that any persons have left their companions for the sake of adultery, and they themselves are the offenders, and their companions are living, they shall be cast out from among you. [ Those who are married and committing adultery have no place in the church. The same goes for the unmarried.(vs76-77) ]

76 And again, I say unto you, that ye shall be watchful and careful, with all inquiry, that ye receive none such among you if they are married;

77 And if they are not married, [ Fornicators, or those who engage in premarital sex. ] they shall repent of all their sins or ye shall not receive them. [ Question. How should the church deal with the unrepentant? Answer vs 78-87 This section of text 78-93 was labeled “Points of Law” in the original written manuscript of the revelation. It discusses how to deal with offenses caused by a member of the Church. ]

78 And again, every person who belongeth to this church of Christ, shall observe to keep all the commandments and covenants of the church. [ Or you don't get to pick and choose which laws you will and will not obey. There is no merit in keeping some laws if you are breaking others. You accept to live ALL of the gospel. The same way you accept ALL of the scriptures, the entire scripture base needs to be brought together and understood so that a person should not just pick their favorite scripture and us that for justification for whatever they might want to do by just as Elder Packer said "Hitting the same key over and over". ]

79 And it shall come to pass, that if any persons among you shall kill [ Or murder in a premeditated nature. ] they shall be delivered up [ The church does not believe in murder and so if one commits murder he will not be held in sanctuary by the church but rather will be delivered up to the laws of the land. ] and dealt with according to the laws of the land; for remember that he hath no forgiveness; [ Remember the Anti-Nephi-Lehis from the BofM had committed killings in their various wars and so forth and had been forgiven after they repented. ] and it shall be proved according to the laws of the land.

80 And if any man or woman shall commit adultery, he or she shall be tried before two elders of the church, or more, and every word shall be established against him or her by two witnesses of the church, [ The Law of the Witnesses Deut. 17:6. So unconfessed adultery is tried in the church before at least two witnesses(elders of the church). ] and not of the enemy; but if there are more than two witnesses it is better.

81 But he or she shall be condemned by the mouth of two witnesses; and the elders shall lay the case before the church, [ The elders of the church will determine guilt by the raising of hands. ] and the church shall lift up their hands against him or her, [ The practice here is in reference to Deut. 17:7. The witnesses against a murderer were required to be the first to cast the stones in the public execution by stoning after the conviction of guilt. In so doing, if the witnesses were false, they would in fact be guilty of murder themselves and have to bear the burden of actually slaughtering an innocent. In the event the witnesses were honest, it would be a means of ensuring their testimony was robust and convicting as the ensuing responsibility of testifying was obviously not trivial. It seems pretty unlikely that the paraphrase of this OT law is intended to be interpreted literally given the Law of Moses being fulfilled. Rather it more likely means the witnesses against the accused are to publicly acknowledge and participate in the trial and so forth. ] that they may be dealt with according to the law of God.

82 And if it can be, it is necessary that the bishop be present also. [ The Bishop who is the judge in Israel needs to be present as well. ]

83 And thus ye shall do in all cases which shall come before you.

84 And if a man or woman shall rob, he or she shall be delivered up unto the law of the land.

85 And if he or she shall steal, he or she shall be delivered up unto the law of the land.

86 And if he or she shall lie, he or she shall be delivered up unto the law of the land.

87 And if he or she do any manner of iniquity, [ So the rest of transgressions that have not hereto been defined shall be dealt with according to the laws of God. ] he or she shall be delivered up unto the law, even that of God.

[ Question. How should the church deal with offenses committed by it's members? Answer vs 88-93 ]

88 And if thy brother or sister offend thee, thou shalt take him or her between him or her and thee alone; [ Handle your dufferences between the two of you. Keep it private - why because if the person who offended is penitent and you bring the conflict to the world the penitent person has been exposed to when they should not have been. In other words; if a person offends you then keep it between the two of you; if you tell all your friends, and the world you have caused damage to a person who may have offended you without knowledge, or even if they did you have taken it upon yourself to harbor true forgiveness for the individual. Minimize controversy and spare the penitent, cp. Matt. 18:15-20, D&C 28:11.] and if he or she confess thou shalt be reconciled.

89 And if he or she confess not thou shalt deliver him or her up unto the church, not to the members, but to the elders. And it shall be done in a meeting, and that not before the world. [ Matters involving church iniquity shall be dealt with by the Elders of the church in private, not presented in front of the world. ]

90  And if thy brother or sister offend many, he or she shall be chastened before many. [ It is only when the iniquity is so great or was against so many that the chastening will need to be done with those who are involved, which may mean that even some who were not affected will learn of the transgressions, but since the transgression was already public it is already known by most, this public chastening may also help to stop the rumors and gossip. ]

91 And if any one offend openly, he or she shall be rebuked openly, that he or she may be ashamed. [ This is about the only place in the scriptures where I see that it is done openly to promote shame. Which is not part of the repentance process per se; however I think what is being brought forth is that the shame is done in a way, as a mechanism to get the person to repent and change. ] And if he or she confess not, he or she shall be delivered up unto the law of God.

92  If any shall offend in secret, he or she shall be rebuked in secret, [ We need to keep things low profile. The Lord does not seek to have individuals paraded for sin to embarrass them, all he cares about is the change of character, which is best done with private instruction. ] that he or she may have opportunity to confess in secret to him or her whom he or she has offended, and to God, that the church may not speak reproachfully of him or her.

93 And thus shall ye conduct in all things. [ The Lord exclaims that this is how he wants things to be done.vs 60]

[Historical Material Pertaining to Doctrine & Covenants 42 The first excerpt below is Joseph’s very brief comment on the revelation. The second and third excerpt are historical accounts that shed light on the current situation in the Church with respect to where the members in general were spiritually and physically. The second account is by Lucy Mack Smith and relates what the general attitude was of the saints who were gathering to Kirtland. The third is John Whitmer’s comment on how the saints were doing in general for the first couple of months after they arrived at Kirtland. Another matter dealing specifically with the text of this revelation is that of the exclusion of questions posed by the elders to which the Lord responds. The text of D&C 42 is rather choppy, and the reason for this is it is a series of responses from the Lord in reply to questions asked by the gathered elders, similar to D&C 77 and D&C 113. But, those questions have been omitted from the published text. The fourth excerpt below is from a historical commentary and includes the omitted or implicit questions. Also included in that excerpt is a footnote with a quote from a letter between Cowdery and Whitney that suggests the original full version, including the questions, was not in the hands of those doing the publishing. Excerpt from History of the Church On the 9th of February, 1831, at Kirtland, in the presence of twelve Elders, and according to the promise heretofore made,7 the Lord gave the following revelation, embracing the law of the Church: [text of D&C 42 quoted] Excerpt from History of Joseph Smith by His Mother When the brethren considered the spring sufficiently open for traveling on the water, we all began to prepare for our removal to Kirtland. We hired a boat of a certain Methodist preacher, and appointed a time to meet at our house, for the purpose of setting off together; and when we were thus collected, we numbered eighty souls. The people of the surrounding country came and bade us farewell, invoking the blessing of heaven upon our heads. ...one Esquire Chamberlain came on board, and asked me, if I had what money I wanted to make my family comfortable. I replied, that I had an abundance for myself and children, but he might, perhaps, find some on board, who stood in need of assistance. "Well," said he, "here is a little money, and you can deal it out as you like," and, handing me seventeen dollars, he left the boat. soon after this, we were pushed off and under fine headway. ...I inquired of the brethren concerning the amount of provisions which they had on hand for the journey; and, to my surprise, I ascertained that we had on board, besides twenty grown persons, thirty children, who were almost destitute of food. This was unaccountable to me at first, but I afterwards learned that they had converted their substance into clothing, expecting that those who were in better circumstances would support them, as well as defray their traveling expense; those, however, from whom they expected the most assistance, disappointed them, consequently, the burden was thrown entirely upon my shoulders. From this time forward, I furnished the whole fifty persons with food from day to day. (Lucy Mack Smith, History of Joseph Smith by His Mother, pages 195-197) Excerpt from Book of John Whitmer About these days Joseph and Sidney arrived at Kirtland to the joy and satisfaction of the Saints. The disciples had all things common, and were going to destruction very fast as to temporal things; for they considered from reading the scripture that what belonged to a brother, belonged to any of the brethren. Therefore they would take each other's clothes and other property and use it without leave which brought on confusion and disappointments, for they did not understand the scripture. After Joseph lived there a few days the word of the Lord came saying: [text of D&C 41 quoted] Behold, after this revelation was received the elders were called together, and united in mighty power; and were agreed, as touching the reception of the law. Therefore, thus saith the Lord: [text of D&C 42 quoted] After the above law or revelation was received, the elders went forth to proclaim repentance according to commandment, and there were members added to the Church. The Bishop Edward Partridge visited the Church in its several branches, there were some that would not receive the law. The time has not yet come that the law can be fully established, for the disciples live scattered abroad and are not organized, our numbers are small and the disciples untaught, consequently they understand not the things of the kingdom. There were some of the disciples who were flattered into the Church because they thought that all things were to be common, therefore they thought to glut themselves upon the labors of others. (John Whitmer, Book of John Whitmer, chapter 2 paragraph 1 through chapter 3 paragraph 1) Excerpt from Revelations of the Prophet Joseph Smith Comparison of extant manuscript copies of section 42 reveals variations in the text, suggesting that portions, if not all, of what is now section 42 were responses to specific questions. Because this revelation was received in portions on two different days, it appears that specific inquiries were made on both days. Consider the following questions and answers: 1. Verses 70-73 appear to be a response to the question, "How [are the Elders] to dispose of their families while they are proclaiming repentance or are otherwise engaged in the service of the Church?" 2. Part of section 42, as found in the Book of Commandments, appears to be a response to the question: "What preparation shall we make for our Brethren from the East & where & how?" The answer: "There shall be as many appointed as must needs be necessary to assist the bishop in obtaining places for the brethren from New York, that they may be together as much as can be, and as they are directed by the Holy Spirit." 3. Question: "Shall the Church come together into one place or remain as they are in separate bodies?" Answer: "And every Church shall be organized in as close bodies as they can be [because of the enemy] and this for a wise purpose—even so. Amen." 4. Question: "How far is it the will of the Lord that we should have dealings with the world & how we should conduct our dealings with them?" Answer: "Thou shalt contract no debts with them & again the Elders & Bishop shall council together & they shall do by the direction of the Spirit as it must be necessary." 5. Question: "[What is the] law regulating the church in her present situation till the time of her gathering[?]" Answer: "The first commandment in the law teaches that all the Elders shall go into the regions westward and labour to build up Churches unto Christ wheresoever they shall find any to [teach] them [to] obey the gospel of Jesus Christ except Joseph & Sidney and Edward and such as the Bishop shall appoint to assist him in his duties according to the Law which we have received this commandment as far as it respects these Elders to be sent to the west is a special one for the time being incumbent on the present Elders who shall return when directed by the Holy Spirit." 6. The preface to verses 74-77 was "How to act in Cases of Adultery," and 7. Verses 78-93 were entitled "Points of the Law. " (Lyndon W. Cook, Revelations of the Prophet Joseph Smith, pages 59-60) 42.16 Comparison of Original 1833 Text with Emended 1835 Version In the 1833 edition Book of Commandments the text appears in two sections, xliv and xlvii. These two sections are concatenated in the 1835 Kirtland version of the Doctrine and Covenants, and the discussion on dealing with adulterous persons is relocated from the end (BofC xliv:21-24) to the beginning of it (1981 D&C 42:74-77). Significant changes in the text are the omission of some event-specific commands (BofC xliv:55-57) as they were no longer relevant, gender exclusive references to males (BofC xlvii) version are made gender inclusive, and the addition of explanatory text to clarify obscurities. All of these changes are made in the 1835 Kirtland edition of the D&C. The 1981 version of the text is effectively the same as the 1835 version with the exception of verse numbering. ]