1 VERILY I say unto you my friends, [ Begins like section 97 addressing the Lord's friends - those humble followers. ] fear not, let your hearts be comforted; [ How hard is this counsel to take when you are in fear for your life? So what is the Lord really saying here? I am in charge, your enemies have their agency here in this life; but in the eternities I am in charge; rest assured that in the grand scheme of things I will take care of you. How is this counsel of value in our lives today? ] yea, rejoice evermore, and in everything give thanks; [ Are you serious? Everything? Yes. When Job found himself in the midst of the most severe trials imaginable—so severe that his wife urged him to “curse God, and die” Job responded, “shall we receive good at the hand of God, and shall we not receive evil?” (Job 2:9–10). If we truely belive that God is in charge, and if we live our lives in a manner such that we are guided by the spirit then God is looking out for us. He will not allow anything to happen that does not allow us to grow. We often think that life must be all rosy if we are doing what God wants us to. However; it is and when we are doing what God wants us to do that we are often challenged the most. He is growing us, perfecting us just as he did with the Savior who grew from grace to grace. ]

2  Waiting patiently on the Lord, [ The Lord urges the Saints to be patient in waiting for the Lord to answer their prayers. In the panicked moment of our trials, we often want an instant response from the Lord, but this type of response is not typically how the Lord works. When our prayers appear unanswered, Elder Jeffrey R. Holland offered this counsel, “some blessings come soon, some come late, and some don’t come until heaven. But for those who embrace the gospel of Jesus Christ, they come. It will be all right in the end. Trust God and believe in good things to come.” Jeffrey R. Holland, “An High Priest of Good Things to Come,” October 1999 General Conference. ] for your prayers have entered into the ears of the Lord of Sabaoth, [ Lord of Sabaoth this is not sabbath it is Sabaoth which means Lord of Hosts. Sabaoth is the Greek form of the Hebrew word tsebaoth "armies," or hosts specifically the “host of heaven.” The Lord of Sabaoth is the one who oversees all of the armies of God. So to have th eprotection of the Lord of Sabaoth is a pretty big deal. ] and are recorded with this seal and testament—the Lord hath sworn and decreed that they shall be granted.

3 Therefore, he giveth this promise unto you, with an immutable covenant that they shall be fulfilled; and all things wherewith you have been afflicted shall work together for your good, [ (Romans 5:1-4). ] and to my name’s glory, saith the Lord.

4 And now, verily I say unto you concerning the laws of the land, [ Speaking of the Constitution of the United States - the laws of the land. ] it is my will that my people should observe to do all things whatsoever I command them. [ As hard as this may have been why was this good counsel from the Lord? It they would have rebelled too much the entire nation would have marched against them and wiped them out. Second the laws of the land were and are designed to extend freedom to the people. The laws were not wrong just the people administering them. It is with these freedoms of the constitution that the church has grown so fast. Joseph Smith taught that “the constitution of the United States is a glorious standard[;] it is founded in the wisdom of God. It is a heavenly banner[;] it is to all those who are privileged with the sweets of its liberty like the cooling shades and refreshing waters of a great rock in a thirsty and a weary land. It is like a great tree under whose branches men from every clime can be shielded from the burning rays of an inclement sun.”2 Joseph Smith’s sentiments regarding the Constitution do not mean, however, that the Constitution of the United States—or of any other country—is perfect and without flaw. President Dallin H. Oaks taught, “Our belief that the United States Constitution was divinely inspired does not mean that divine revelation dictated every word and phrase, such as the provisions allocating the number of representatives from each state or the minimum age of each. The Constitution was not ‘a fully grown document,’ said President J. Reuben Clark. ‘On the contrary,’ he explained, ‘we believe it must grow and develop to meet the changing needs of an advancing world.’”3 For example, the US Constitution allowed for legal slavery at the time Doctrine and Covenants 98 was given. But a revelation given only a few months later to Joseph Smith declared, “It is not right that any man should be in bondage one to another” (D&C 101:79). The Thirteenth Amendment to the US Constitution, ratified in 1865, later outlawed slavery. 2. Letter to Edward Partridge and the Church, circa 22 March 1839, pp. 8–9, JSP. 3. Dallin H. Oaks, “Defending Our Divinely Inspired Constitution,” April 2021 General Conference. ]

5 And that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me. [ The Lord defines what is good laws. Which are? maintain rights and priveleges of man to worship as he chooses, protect individual, protect property, these are the things which make us free. Here are 4 references that suggest that at some point the constitution will hang by a thread: Ezra Taft Benson conference report October 1961 page 69 and 70; Brigham Young journal of discourses volume 7 page 13; Harold B Lee conference report October; Boyd k Packer mine errand from the lord page ]

6 Therefore, I, the Lord, justify you, and your brethren of my church, in befriending [ to become or act as a friend to - so what does a friend do? How does that apply to us and the laws? ] that law which is the constitutional law of the land;

7 And as pertaining to law of man, [ What are the laws of Man referenced here? in reference to such things as Manifestos drafted and signed by citizens of Jackson county in early July 1833: we intend “as we do , to rid our society, peaceably if we can, forcibly if we must” of the Mormons.

Reverend Finis Ewing publicly published the following:”Mormons are the common enemies of mankind and ought to be destroyed”

On July 20th 1833 Edward Partridge, the Bishop of the Church made the following journal entry: “I was taken from my home by the mob, George Simpson being their leader, who escorted me about half a mile, to the court house, on the public square in Independence; and then and there,a few rods from said court house, surrounded by hundreds of the mob, I was stripped of my hat, coat,and vest and daubed with tar and feathers put upon me and all this because I would not agree to leave the county, and my home where I had lived for two years”

Charles Allen was next stripped and tarred and feathered, because he would not agree to leave. All armed and well organized and professing to be governed by law under the direction of Lieutenant Govenor Lilburn W, Boggs who clamly looked on and further stated to the saints “You now know what our Jackson boys can do, and you must leave the county” ] whatsoever is more or less than this, cometh of evil. [ so what does this tell us about law - what is good law and waht is bad law? What should the laws do? Grant men religious fredom, protect property and rights of individual.]

8 I, the Lord God, make you free, [ remember that it was agency that all things were built upon, there was no cohersion, or force placed on man he is free to choose for himself - and it is the very principle that allows us to grow to our full potental and also makes us responsible for our own actions. Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] therefore ye are free indeed; and the law also maketh you free.

9 Nevertheless, when the wicked rule the people mourn. [ Why do people mourn when wicked rule? loss of agency, wicked men take power and rights to themselves. The point here is that the laws are not bad, or the form of governement that is bad - just the people choosen to represent the people and administer the laws who have become corrupt. It is no wonder that they were looking for ways to take revenge. This potent passage draws on the New Testament story of Lazarus and the rich man in Luke 16. The earliest manuscripts of section 104 link the Lord’s point even more closely with that passage in the gospel of Luke. The Kirtland Revelation Book, for example, says that if one does not share according to the Lord’s law “he shall with Dives lift up his eyes being in torment.” Dives is the Latin word for rich and, drawing on Latin translations of the Bible, was adopted as the name of the rich man in Christ’s story of the rich man and Lazarus in Luke 16:19–31. In the account recorded in Luke, the rich man “fared sumptuously” (v. 19) in life while a “beggar named Lazarus” (v. 20) waited in vain for some of his table scraps. When the two men died, angels carried Lazarus into Abraham’s bosom while the rich man went to hell. “And in hell he lift up his eyes, being in torments” (v. 23), ironically begging Lazarus to relieve his suffering. Doctrine and Covenants 104:18 evokes that story and applies it to Latter-day Saints. When the Church published this revelation as section 98 in the 1835 Doctrine and Covenants, the name Dives was changed to “the wicked,” perhaps because the name is not found in the New Testament but comes from later lore, or perhaps because the meaning of Dives may not have been well known among Latter-day Saints. Even so, the presence of Dives in the earliest manuscripts makes the essential meaning of this passage unmistakable, namely that stewards of the Lord’s abundance who do not impart to the poor of the substance they possess will, like the rich man in Christ’s story, someday regret that use of their agency. ]

10 Wherefore, honest men and wise men should be sought for diligently, [ What should we look for in an elected offical? honest men, without personal agendas, those who are not seeking power, those with experience ] and good men and wise men ye should observe to uphold; otherwise whatsoever is less than these cometh of evil. [ so what happens when we elect those who are not just and wise? evil designs are promoted ]

[A - (v. 11-12) Forsake all evil...live by every word...of God
    B - (v. 13-15) I will prove you in all things, abide My covenant
        C - (v. 16) Renounce war...turn hearts of father to children
        C - (v. 17) Lest all flesh consumed, turn hearts of Jews to prophets
    B - (v. 18) I have prepared a place for you, with My Father and I
A - (v. 19-22) They do not forsake evil...[or] observe words of wisdom. ]

11 And I give unto you a commandment, that ye shall forsake all evil and cleave unto all good, [ The Lord instructs them to keep His commandments. Had they been observing His teachings all along He would have been blessing them with peace and protection from their enemies, cf. D&C 97:18-19. Instead, they have ignored them, and as a result fallen prey to their enemies. The result is the Lord is testing and trying them. ] that ye shall live by every word which proceedeth forth out of the mouth of God.

12 For he will give unto the faithful line upon line, [ So we are moving from talking about the entire church here to talking about what each of us must do as individuals. Known only by personal revelation. It comes, line upon line and precept upon precept, by the power of the Holy Ghost to those who love and serve God with all their heart, might, mind, and strength. We often get frustrated in times of trial because we feel helpless. We feel this way because we do not have all of the information regarding our situation or we cannot see all of the variables at play, the ones that God does. The pattern being given information line upon line allows us to be both tested and to grow from it. It is impossible to fully know everything that we want to know in mortality. We may not be able to discern the motives of our antagonists, the cause of our sufferings, or the outcome of the events surrounding us. Therefore we should act in faith and trust God. There is a reason that faith in Jesus Christ is the first principle of the gospel: we cannot know or control everything, so we must trust in God. ] precept upon precept; [ so how does the spirit work in men? It does not cast pearls before swine so to speak, meaning - the spirit works by giving a little seeing how we respond to it and then giving more where possible. ] and I will try you and prove you herewith. [ Is this not the very purpose of life, learn a little and then be tested to see if it really sunk in; if we really believe what we have been taught.]

13 And whoso layeth down his life in my cause, for my name’s sake, shall find it again, even life eternal.

14 Therefore, be not afraid of your enemies, [ How Does a Person Learn Not to Fear His Enemies? The real source of confidence and inner peace is the gospel. President Joseph F. Smith noted: “We hear about living in perilous times. We are in perilous times, but I do not feel the pangs of that terror. It is not upon me. I propose to live so that it will not rest upon me. I propose to live so that I shall be immune from the perils of the world, if it be possible for me to so live, by obedience to the commandments of God and to his laws revealed for my guidance. No matter what may come to me, if I am only in the line of my duty, if I am in fellowship with God, if I am worthy of the fellowship of my brethren, if I can stand spotless before the world, without blemish, without transgression of the laws of God, what does it matter to me what may happen to me? I am always ready, if I am in this frame of understanding, mind, and conduct. It does not matter at all. Therefore, I borrow no trouble nor feel the pangs of fear.” (“The Gospel a Shield from Terror,” Improvement Era, July 1917, p. 827.) ] for I have decreed in my heart, saith the Lord, that I will prove you in all things, [ If the early saint needed to be proved, if Joseph Smith needed to be proved then why not us? Abraham knew life was a test. He heard the Lord say, “And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them” (Abraham 3:25). Speaking to Joseph Smith of the homeless that had been driven from Jackson County, the Lord said, “Therefore, they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son. For all those who will not endure chastening, but deny me, cannot be sanctified” (Doctrine and Covenants 101:4 – 5). To Jeremiah, Jehovah spoke of the Test when He declared, “I search the heart and examine the mind, to reward a man according to his conduct, according to what his deeds deserve.” (Jeremiah 17:10, New International Version, emphasis added). ] whether you will abide in my covenant, even unto death, that you may be found worthy.

15 For if ye will not abide in my covenant ye are not worthy of me.

16 Therefore, renounce war and proclaim peace, [ See verse 34-35. ] and seek diligently to turn the hearts of the children to their fathers, and the hearts of the fathers to the children; [ A paraphrase of Mal. 4:6 which forwards a physical interpretation, contrast this with the spiritual usage of the same passage in D&C 2:2. The Saints are instructed to seek for peace rather than retribution. ]

17 And again, the hearts of the Jews unto the prophets, and the prophets unto the Jews; lest I come and smite the whole earth with a curse, and all flesh be consumed before me.

18 Let not your hearts be troubled; for in my Father’s house are many mansions, and I have prepared a place for you; [ A complement to verses 13-15 suggesting that the Lord will take care of his own in the end. ] and where my Father and I am, there ye shall be also.

19 Behold, I, the Lord, am not well pleased with many who are in the church at Kirtland; [ While the primary message in this section is the saints in Missouri, the Lord also chastises the Saints at Kirtland, apparently as a negative example to those in Missouri, for failing to keep the principles outlined in v. 11-12, and they will be chastened until they repent, cp. Lev. 26:14, 21, 23, 27. Then v. 22 closes off with the statement that if they would do what the Lord commanded He would turn away both physical and spiritual torment from them, thus again uniting the subjects of their spiritual and physical circumstances. At this time there were only around 150 members of the Church in Kirtland, which was not nearly as many members as those in Missouri. While the Lord is primarily addressing the situation in Missouri, He also makes it clear to those in Kirtland they are held to the same standard: the wording used in verses 19–22 closely mirrors the warning given to the Saints in Missouri only a few days prior (see D&C 97:24–27). As with the Saints in Missouri, the Lord was speaking to the Kirtland Saints as a group. There were many individuals among the Saints in Kirtland keeping the commandments. When we see another person or group amid difficulties, we can sometimes assume that their trials are brought on by their own faults. This small group of verses is a simple reminder that if we are not suffering, we should not take others’ suffering as evidence of our superiority. Our trials may yet await. It is important that we do not measure our own righteousness against the misfortune or suffering of others. Instead, we should approach the Lord as individuals, asking what we can do to follow His will in our own circumstances. ]

20 For they do not forsake their sins, and their wicked ways, the pride of their hearts, and their covetousness, and all their detestable things, and observe the words of wisdom and eternal life which I have given unto them.

21 Verily I say unto you, that I, the Lord, will chasten them and will do whatsoever I list, if they do not repent and observe all things whatsoever I have said unto them.

22 And again I say unto you, if ye observe to do whatsoever I command you, I, the Lord, will turn away all wrath and indignation from you, and the gates of hell shall not prevail against you.

[ The Lord's laws to deal with physical oppessors. verse 23-48 Laws by Which the Saints Are Governed in Times of Adversity Against the terrible and unjust actions of the mobs in Jackson County (see Notes and Commentary on D&C 98:1–3), the natural reaction of the Saints would have been to retaliate. But such a reaction is not in harmony with the godliness required of Saints, and here the Lord outlines the laws which must govern Christians in times of persecution. He outlines the law of retaliation (vv. 23–32), the law of war (vv. 33–38), and the law of forgiveness (vv. 39–48). Smith and Sjodahl elaborated on these laws: “The Law of Retaliation. The Lord here states what may, perhaps, be called the lex talionis of the gospel. ‘An eye for an eye and a tooth for a tooth,’ was the highest ideal of justice to which the majority of the Children of Israel could rise under the Mosaic law. Our Lord enunciated a higher ideal, ‘But I say unto you, that ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also’ (Matt. 5:39–40). This principle is set forth in further detail in the paragraphs before us. If men will smite you, or your families, and ye will bear it patiently, and not seek revenge, ye shall be rewarded (v. 23). If the offense is repeated, and ye bear it patiently, your reward shall be a hundred fold (v. 25). If it is repeated again, and ye bear it patiently the reward shall be multiplied four times (v. 26), and the Lord will judge the offender (v. 27). If he still persists he must be solemnly warned, and if he does not heed the warning, the victim is justified in ‘rewarding him according to his works’ (v. 31); but if the wronged party will spare the offender, the reward for his righteousness will surely come (v. 30). “As the world is constituted at present, it is impossible to live in it without being wronged some time. What to do, when wronged, is one of the great problems of a Christian life. The world says, ‘Get even!’ The Master said, ‘Forgive!’ ‘Absurd!’ the world exclaims, ‘What are laws and courts and jails for?’ Christ bids us remember that our worst enemy is, after all, one of God’s children whom Christ came to save, and that we ought to treat him as we would an erring brother. Very often Christian love in return for a wrong proves the salvation of the wrongdoer. It always has a wonderful effect upon those who practice it. It makes them strong, beautiful and God- like, whereas hatred and revenge stamp, upon the heart in which they dwell, the image of the devil. . . . “The Law of War. Israel was a war-cradled nation, but the divine law placed many restrictions on their military life. All men from twenty years of age, capable of carrying arms, were liable to military service (Numbers 1:3), but all the priests and Levites, who were engaged in the Temple service were exempt (Numbers 1:47); so was also a man who had built a house and had not yet dedicated it; one who had planted a vineyard and had not yet eaten of its fruit, and one who was engaged to be married and had not yet taken his betrothed home (Deuteronomy 20:5–7). A newly-married man was exempt for one year (Deut. 24:5), and, finally, every one who was afraid, or ‘faint-hearted,’ was barred from the service, lest ‘his brethren’s heart faint as well as his heart’ (Deut. 20:8). By these sweeping restrictions, the Section 98 Temple service, industrial and agricultural pursuits, and domestic happiness were exalted above militarism, at a time when the military cast wielded the predominating influence in many countries. “Israel was enjoined from going to war with any city or nation, until a peace-offer had been refused (Deut. 20:10; compare Deut. 2:26–9). When war became inevitable, the Israelites were expressly commanded not to cut down the fruit trees in the territory of the enemy (Deut. 20:19). Unnecessary vandalism was prohibited. “Compare the instructions given to the Nephites, Alma 48:10–25.” (Commentary, pp. 623–24.) President David O. McKay taught: “There are . . . two conditions which may justify a truly Christian man to enter—mind you, I say enter, not begin—a war: (1) An attempt to dominate and to deprive another of his free agency, and (2) Loyalty to his country. Possibly there is a third, viz., Defense of a weak nation that is being unjustly crushed by a strong, ruthless one. “Paramount among these reasons, of course, is the defense of man’s freedom. An attempt to rob man of his free agency caused dissension even in heaven. . . . “To deprive an intelligent human being of his free agency is to commit the crime of the ages. . . . “so fundamental in man’s eternal progress is his inherent right to choose, that the Lord would defend it even at the price of war. Without freedom of thought, freedom of choice, freedom of action within lawful bounds, man cannot progress. . . . “The greatest responsibility of the state is to guard the lives, and to protect the property and rights of its citizens; and if the state is obligated to protect its citizens from lawlessness within its boundaries, it is equally obligated to protect them from lawless encroachments from without—whether the attacking criminals be individuals or nations.” (In Conference Report, Apr. 1942, pp. 72–73.) Smith and Sjodahl continue: “The Law of Forgiveness. In [verses] 23–32 the Saints are taught to bear persecution patiently, and not to seek revenge; here they are instructed to go still farther, and forgive an enemy as often as he repents of his evil-doing, and a stated number of times, even if he does not repent (v. 43). If, however, he continues to trespass and does not repent, the case is to be brought before the Lord, in the hope that the sinner may be brought to repentance; when that object is gained, he is to be forgiven (vv. 44, 45); if there is no repentance, the matter is to be left entirely in the hands of the Lord. “[Until seventy times seven] means, practically, an unlimited number of times. In the days of our Lord, the Rabbis taught that no one was under obligation to forgive a neighbor more than three times. Peter, asking the Master for a ruling on that question, suggested that perhaps seven times would be a liberal improvement on the rule of the Jewish teachers, but our Lord answered, ‘seventy times seven.’ . . . “The gospel teaches us that if we have a grudge against any man, in our hearts, we should drive it out. It teaches us to do good to all, even to enemies, and thereby it makes us as happy as only a heart full of sunshine can be.” (Commentary, pp. 625–26; see also Notes and Commentary for D&C 64:9–10.)]

23 Now, I speak unto you concerning your families— if men will smite you, [ On July 20, 1833, the day that a mob ransacked and destroyed the Church printing office, Bishop Partridge and Charles Allen were dragged by the mob to the public square near the courthouse in Independence. Bishop Partridge later related the events that followed: I was stripped of my hat, coat and vest, and daubed with tar from head to foot, and then had a quantity of feathers put upon me; and all this because I would not agree to leave the county, and my home where I had lived two years. Before tarring and feathering me, I was permitted to speak. I told them that the saints had had to suffer persecution in all ages of the world. That I had done nothing which ought to offend anyone. That if they abused me they would abuse an innocent person. That I was willing to suffer for the sake of Christ; but to leave the country I was not then willing to consent to it. By this time the multitude made so much noise that I could not be heard: some were cursing and swearing, saying call upon your Jesus, &c, &c; others were equally noisy in trying to still the rest, that they might be enabled to hear what I was saying. Until after I had spoken, I knew not what they intended to do with me, whether to kill me, to whip me, or what else I knew not. I bore my abuse with so much resignation and meekness, that it appeared to astound the multitude, who permitted me to retire in silence, many looking very solemn, their sympathies having been touched as I thought; and, as to myself, I was so filled with the Spirit and Love of God, that I had no hatred towards my persecutors, or anyone else. JS History, vol. A-1, p. 327–28, JSP, emphasis in original. ] or your families, once, and ye bear it patiently and revile not against them, neither seek revenge, ye shall be rewarded;

24 But if ye bear it not patiently, it shall be accounted unto you as being meted out as a just measure unto you.

25 And again, if your enemy shall smite you the second time, and you revile not against your enemy, and bear it patiently, your reward shall be an hundredfold.

26 And again, if he shall smite you the third time, and ye bear it patiently, your reward shall be doubled unto you four-fold;

27 And these three testimonies shall stand against your enemy if he repent not, and shall not be blotted out.

28 And now, verily I say unto you, if that enemy shall escape my vengeance, that he be not brought into judgment before me, then ye shall see to it that ye warn him in my name, that he come no more upon you, neither upon your family, even your children’s children unto the third and fourth generation. [ Referring to the grandchildren and great-grandchildren of those who are currently 98.5their enemies. As long as the hatred of their enemies is brought to bear on subsequent generations, such that they remain hostile (cp. Mosiah 10:17), the Law of three offenses is in force. The plain definition given here serves to explicitly explain the meaning of the phrase, as it appears undefined in Exod. 20:5, Exod. 34:7. Num. 14:18, Deut. 5:9 and various OT Prophets. ]

29 And then, if he shall come upon you or your children, or your children’s children unto the third and fourth generation, I have delivered thine enemy into thine hands;

30 And then if thou wilt spare him, thou shalt be rewarded for thy righteousness; and also thy children and thy children’s children unto the third and fourth generation.

31 Nevertheless, thine enemy is in thine hands; and if thou rewardest him according to his works thou art justified; if he has sought thy life, and thy life is endangered by him, thine enemy is in thine hands and thou art justified.

32 Behold, this is the law I gave unto my servant Nephi, [ The Nephites and Lamanites subsequent to their division, cf. 2 Ne. 5? ] and thy fathers, Joseph, and Jacob, and Isaac, and Abraham, and all mine ancient prophets and apostles. [ Note this is the same law given anciently and there is history behind the law. This Law was dispensed anciently (v. 32-35), and when applied properly the Lord would then go and fight their battles (v. 36-37). Compare Exod. 17:8-16. ]

33 And again, this is the law that I gave unto mine ancients, that they should not go out unto battle against any nation, kindred, tongue, or people, save I, the Lord, commanded them. [ These verses provide the Lord’s teaching on war. War can be justified given the conditions provided in verses 32–38. During a period of global war, the First Presidency (which at the time consisted of Heber J. Grant, J. Reuben Clark, and David O. McKay) issued a statement on war that reads as follows: “The Church is and must be against war. The Church itself cannot wage war, unless and until the Lord shall issue new commands. It cannot regard war as a righteous means of settling international disputes; these should and could be settled—the nations agreeing—by peaceful negotiation and adjustment.” (First Presidency Statement, in Conference Report, April 1942, 94.) While righteous men in the scriptures, such as Gideon, Captain Moroni, or Mormon, were skilled commanders and generals, they were also men of peace who fought for the right reasons. Speaking of the righteous Nephites, the Book of Mormon declares, “they were sorry to take up arms against the Lamanites, because they did not delight in the shedding of blood; yea, and this was not all—they were sorry to be the means of sending so many of their brethren out of this world into an eternal world, unprepared to meet their God” (Alma 48:23). Speaking in the April 1942 general conference in the midst of the Second World War, President David O. McKay outlined several principles surrounding the waging of just war: “There are, however, two conditions which may justify a truly Christian man to enter—mind you, I say enter, not begin—a war: (1) An attempt to dominate and to deprive another of his free agency, and, (2) Loyalty to his country. Possibly there is a third, viz., Defense of a weak nation that is being unjustly crushed by a strong, ruthless one.” President McKay added: Paramount among these reasons, of course, is the defense of man’s freedom. An attempt to rob man of his free agency caused dissension even in heaven . . . To deprive an intelligent human being of his free agency is to commit the crime of the ages . . . So fundamental in man’s eternal progress is his inherent right to choose, that the Lord would defend it even at the price of war. Without freedom of thought, freedom of choice, freedom of action within lawful bounds, man cannot progress . . . The greatest responsibility of the state is to guard the lives, and to protect the property and rights of its citizens; and if the state is obligated to protect its citizens from lawlessness within its boundaries, it is equally obligated to protect them from lawless encroachments from without—whether the attacking criminals be individuals or nations. (David O. McKay, in Conference Report, April 1942, 72–73.) ]

34 And if any nation, tongue, or people should proclaim war against them, they should first lift a standard of peace unto that people, nation, or tongue; [ Compare Deut. 20:10-12. ]

35 And if that people did not accept the offering of peace, neither the second nor the third time, they should bring these testimonies before the Lord;

36 Then I, the Lord, would give unto them a commandment, and justify them in going out to battle against that nation, tongue, or people.

37 And I, the Lord, would fight their battles, and their children’s battles, and their children’s children’s, until they had avenged themselves on all their enemies, to the third and fourth generation.

38 Behold, this is an ensample [means “a precedent which may be followed or imitated; a pattern or model of conduct”] unto all people, saith the Lord your God, for justification [ Justification is a legal term that means to become acquitted from sin. It is the act by which a sinner is freed from the penalty of sin and is accepted by God as righteous (Webster's New World Dictionary). The Lord stated that justification comes "through the grace of our Lord and Savior Jesus Christ" (D&C 20:30). As part of the process of the atonement, Jesus Christ suffered and paid the eternal consequences of each man's "individual sins" (D&C 138:19). The atonement for individual sins satisfies the demands of justice and establishes a "plan of mercy" that can save each man from their individual fallen condition. Alma said: "And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also" (Alma 42:15). Unlike redemption from the fall of Adam which is unconditional, justification of personal sin is conditional. It requires the sinner to exercise faith in the Lord Jesus Christ, repent of their sinful acts, and enter into a covenant with God through the ordinance of baptism. The Lord declared: "That as many as would believe and be baptized in his holy name, and endure in faith to the end, should be saved" (D&C 20:25). ] before me.

39 And again, verily I say unto you, if after thine enemy has come upon thee the first time, he repent and come unto thee praying thy forgiveness, thou shalt forgive him, and shalt hold it no more as a testimony against thine enemy—

40 And so on unto the second and third time; and as oft as thine enemy repenteth of the trespass wherewith he has trespassed against thee, thou shalt forgive him, until seventy times seven.

41  And if he trespass against thee and repent not the first time, [ "We are sorry that this disturbance has broken out—we do not consider it our fault. You are better acquainted with circumstances than we are, and of course have been directed in wisdom . . . We advise that you be not the first aggressors—give no occasion, and if the people will let you dispose of your property, settle your affairs, and go in peace, go . . . You know our feelings relative to not giving the first offence, and also of protecting your wives and little ones in case a mob should seek their lives . . . Be wise, let prudence dictate all your counsels, preserve peace with all men, if possible, stand by the constitution of your country, observe its principles, and above all, show yourselves men of God, worthy citizens, and we doubt not, community ere long, will do you justice, and rise in indignation against those who are the instigators of your suffering and affliction." Letter to William W. Phelps and Others, 25 July 1836, p. 359, JSP. ] nevertheless thou shalt forgive him.

42 And if he trespass against thee the second time, and repent not, nevertheless thou shalt forgive him.

43 And if he trespass against thee the third time, and repent not, thou shalt also forgive him.

44 But if he trespass against thee the fourth time thou shalt not forgive him, but shalt bring these testimonies before the Lord; and they shall not be blotted out until he repent and reward thee four-fold in all things wherewith he has trespassed against thee.

45 And if he do this, thou shalt forgive him with all thine heart; and if he do not this, I, the Lord, will avenge thee of thine enemy an hundred-fold;

46 And upon his children, and upon his children’s children of all them that hate me, unto the third and fourth generation.

47 But if the children shall repent, or the children’s children, and turn to the Lord their God, with all their hearts and with all their might, mind, and strength, and restore four-fold for all their trespasses wherewith they have trespassed, or wherewith their fathers have trespassed, or their fathers’ fathers, then thine indignation shall be turned away;

48 And vengeance shall no more come upon them, saith the Lord thy God, and their trespasses shall never be brought any more as a testimony before the Lord against them. Amen.

 

[ Historical Material Pertaining to Doctrine & Covenants 98 The situation in Missouri began deteriorating in July, 1833 with the locals being incensed over seemingly anti-slavery comments published in the Evening and Morning Star. On July 23rd an armed mob of hundreds of locals enter Independence, whereupon the leaders of the Church state they will move out of the county by January 1, 1834, and publication of Evening and Morning Star ceases. In light of the hostilities, the Lord forbids revenge. The first two excerpts are first-hand witness accounts of the events in Missouri, recounted by Parley P. Pratt. The third excerpt discusses a tragic speech by Sidney Rigdon wherein he directly contradicted the counsel of D&C 98. Excerpt from Autobiography of Parley Parker Pratt This revelation [i.e., D&C 97] was not complied with by the leaders and Church in Missouri, as a whole; notwithstanding many were humble and faithful. Therefore, the threatened judgment was poured out to the uttermost, as the history of the five following years will show. That portion of the inhabitants of Jackson County which did not belong to the Church, became jealous of our growing influence and numbers. Political demagogues were afraid we should rule the county; and religious priests and bigots felt that we were powerful rivals, and about to excel all other societies in the State in numbers, and in power and influence. These feelings, and the false statements and influences growing out of them, gave rise to the organization of a company of outlaws, whose avowed object was to drive the Church of the Saints from the county. These were composed of lawyers, magistrates, county officers, civil and military; religious ministers, and great numbers of the ignorant and uninformed portion of the population, whose prejudices were easily aroused. (Parley P. Pratt, Autobiography of Parley Parker Pratt, pages 77-78) Excerpt from History of the Late Persecution But to proceed with my history. Pursuant to the last clause of the bond, the mob met at the court house, on the 20th of July, and proceeded immediately to demolish the brick printing office and dwelling house of W.W. Phelps & Co., and destroyed or took possession of the press, type, books and property of the establishment; at the same time turning Mrs. Phelps and children out of doors, after which they proceeded to personal violence by a wanton assault and battery upon the bishop of the Church, Mr. Edward Partridge, and a Mr. Allen, whom they tarred and feathered, and variously abused. They then compelled Messrs. Gilbert, Whitney & Co. to close their store and pack their goods, after which they adjourned to meet again on the 23rd of July; on which day they again met, to the number of several hundred, armed with fire-arms, dirks and sticks, with red flags hoisted, and as they entered town, threatening death and destruction to the Mormons. On this day, six individuals of the Church signed an agreement to leave the county, one half by the first of January, and the other half by the first of April, 1834; hoping thereby to preserve the lives of their brethren, and their property. After this the mob dispersed, threatening destruction to the Mormons on the next New Year’s Day if they were not off by that time. After this, an express was sent to the governor of the state, stating the facts of the outrages, and praying for some relief and protection. But none was afforded, only some advice for us to prosecute the offenders, which was accordingly undertaken. But this so enraged the mob that they began to make preparations to come out by night and recommence depredations. Having passed through the most aggravating insults and injuries without making the least resistance, a general inquiry prevailed at this time throughout the Church, as to the propriety of self-defense. some claimed the right of defending themselves, their families and property, from destruction; while others doubted the propriety of self-defense; and as the agreement of the 23rd of July, between the two parties had been published to the world, wherein it was set forth, that the Mormons were not to leave until the 1st of January and 1st of April, 1834. It was believed by many of the Mormons that the leaders of the mob would not suffer so bare-faced a violation of the agreement before the time therein set forth; but Thursday night, the 31st of October, gave them abundant proof that no pledge, verbal or written, was longer to be regarded; for, on that night, between forty and fifty, many of whom were armed with guns, proceeded against a branch of the Church, about eight miles west of town, and unroofed and partly demolished ten dwelling houses; and in the midst of the shrieks and screams of women and children, whipped and beaten in a savage manner, several of the men; and with their horrid threats, frightened women and children into the wilderness. Such of the men as could escape, fled for their lives; for very few of them had arms, neither were they embodied; and they were threatened with death if they made any resistance. Such, therefore, as could not escape by flight, received a pelting by rocks, and a beating by guns and whips. On Friday, the first of November, women and children sallied forth from their gloomy retreats, to contemplate, with heart-rending anguish, the ravages of a ruthless mob, in the mangled bodies of their husbands, and in the destruction of their houses and furniture. Houseless, and unprotected by the arm of civil law in Jackson County- -the dreary month of November staring them in the face, and loudly proclaiming a more inclement season at hand--the continual threats of the mob, that they would drive every Mormon from the county--and the inability of many to remove because of their poverty, caused an anguish of heart indescribable. These outrages were committed about two miles from my residence; news reached me before daylight the same morning, and I immediately repaired to the place, and was filled with anguish at the awful sight of houses in ruins, and furniture destroyed and strewed about the streets; women, in different directions, were weeping and mourning, while some of the men were covered with blood from the blows they had received from the enemy; others were endeavoring to collect the fragments of their scattered furniture, beds, etc. I endeavored to collect together as many men as possible, and after consultation, we concluded to embody for defense. Accordingly we collected some sixty men, armed ourselves as well as we could, and took shelter the next evening in a log house. We set a guard, and sent out spies through the different parts of the settlement to watch the movements of the mob; but sometime in the night two of the enemy advanced to our guard, being armed with guns and pistols, and while they were conversing I walked near them, and one of them struck me over the head, with all his might, with his gun. I staggered back, the blood streaming down my face, but I did not fall. As I had command of our party, I ordered our men to disarm the two ruffians and secure them, which was done; and this probably prevented a general attack of the mob that night. The next morning they were let go in peace. The same night (Friday) a party in Independence commenced stoning houses, breaking down doors and windows, destroying furniture, etc. This night the brick part of a dwelling house belonging to A.S. Gilbert, [Algernon Sidney] was partly demolished, and the windows of his dwelling broken in, while a gentleman lay sick in his house. The same night the doors of the house of Messrs. Gilbert and Whitney were split open, and the goods strewed in the street, to which fact upwards of twenty witnesses can attest. After midnight a party of our men marched for the store, etc. and when the mob saw them approach they fled. But one of their number, a Richard McCarty, was caught in the act of throwing rocks in at the door, while the goods lay strung around him in the street. He was immediately taken before Samuel Weston, Esq. and a warrant requested, that said McCarty might be secured; but his justiceship refused to do anything in the case, and McCarty was then liberated. The same night many of their houses had poles and rails thrust through the shutters and sash, into the rooms of defenseless women and children, from whence their husbands and fathers had been driven by the acts of the mob which were made by ten or twenty men upon one house at a time. On Saturday, the 2nd of November, all the families of these people who lived in Independence, moved out of town about one half mile west, and embodied for the preservation of themselves and property. Saturday night a party of the mob made an attack upon a settlement about six miles west of town. Here they tore the roof from a dwelling, broke open another house, found the owner, Mr. David Bennett, sick in bed; him they beat inhumanly, and swore they would blow his brains out, and discharging a pistol, the ball cut a deep gash across the top of his head. In this skirmish one of their men was shot in the thigh. (Parley P. Pratt, History of the Late Persecution Inflicted by the State of Missouri Upon the Mormons, pages 11-15) Excerpt from The Story of the Latter-day Saints Independence Day, July 4, 1838, was crucial. At Far West the Saints celebrated the national holiday and laid the cornerstones of a temple. Orator for the day was Sidney Rigdon, who, despite recent illness, maintained the ability to whip feelings into high emotion. His speech, approved by Joseph Smith and other Church leaders, was a declaration of independence for the Saints from any further mob violence or illegal activity. He concluded his long and stinging oration with words that must have sunk deep into the heart of every listener: We take God and all the holy angels to witness this day, that we warn all men in the name of Jesus Christ, to come on us no more forever, for from this hour, we will bear it no more, our rights shall no more be trampled on with impunity. The man or the set of men, who attempts it, does it at the expense of their lives. And that mob that comes on us to disturb us; it shall be between us and them a war of extermination; for we will follow them, till the last drop of their blood is spilled, or else they will have to exterminate us: for we will carry the seat of war to their own houses, and their own families, and one party or the other shall be utterly destroyed.—Remember it then all MEN. We will never be the aggressors, we will infringe on the rights of no people; but shall stand for our own until death. We claim our own rights, and are willing that all others shall enjoy theirs. No man shall be at liberty to come into our streets, to threaten us with mobs, for if he does, he shall atone for it before he leaves the place, neither shall he be at liberty, to vilify and slander any of us, for suffer it we will not in this place. We therefore, take all men to record this day, that we proclaim our liberty this day, as did our fathers. And we pledge this day to one another, our fortunes, our lives, and our sacred honors, to be delivered from the persecutions which we have had to endure, for the last nine years, or nearly that. Neither will we indulge any man, or set of men, in instituting vexatious law suits against us, to cheat us out of our just rights, if they attempt it we say wo unto them. We this day then proclaim ourselves free, with a purpose and a determination, that never can be broken, "no never! no never!! NO NEVER"!!! The jubilant audience responded: "Hosannah, hosannah, hosannah! Amen. Amen. Amen!" and repeated it three times. Much of Rigdon's oration was obviously heated rhetoric, but it represented the determination of the Saints to fight back. When distorted reports reached the mobs and other Missouri citizens, however, it provided a basis for charges of treason and violence against the Saints that were fostered by those who wanted to drive them from the state. (James B. Allen and Glen M. Leonard, The Story of the Latter-day Saints, page 133). ]