Doctrine and Covenants 56
Historical Context
Thomas B. March and Ezra Thayer were both called by revelation to travel to Missouri (D&C 52:22). This revelation was received just days before the elders called in the revelation had planned to depart from Kirtland to begin their journey. Complications arose when Thayer said that he would have to delay his departure for the mission. We do not know the precise reason why Thayer had to delay, but it is likely that the situation was linked to his investment in a piece of real estate. Doctrine and Covenants 56 refers to a “former commandment” given to Thayer “concerning the place upon which he lives” (D&C 56:8). This revelation was not placed in the Doctrine and Covenants but is found in Revelation Book 1. Ezra appears to have been concerned over his duties on the Frederick G. Williams farm, where Joseph Smith’s family was staying at the time. The property was being shared by at least three different parties, and Thayer apparently wanted his payment on his portion of the land secured before he left on his mission (D&C 56:9).
Thomas B. Marsh recorded his perspective on the controversy, writing, “In June 1831 I received an appointment to go to Missouri with Ezra Thayer and preach by the way. In consequence of Ezra Thayer delaying for so long, I went to Joseph who received the word of the Lord appointing Selah J. Griffin with whom I journeyed to Missouri preaching by the way.” John Whitmer simply recorded, “Thomas [B.] Marsh was desirous to know what he should do as the Lord had commanded him & Ezra Thayer to take their journey to the land of Missouri, but Thayer could not get ready as soon as Thomas wanted that he should.”
See “Historical Introduction,” Revelation, 15 June 1831 [D&C 56].
See also, “Historical Introduction,” Revelation, 15 May 1831.
Verse-by-Verse Commentary
D&C 56:1–4
1 Hearken, O ye people who profess my name, saith the Lord your God; for behold, mine anger is kindled against the rebellious, and they shall know mine arm and mine indignation, in the day of visitation and of wrath upon the nations.
2 And he that will not take up his cross and follow me, and keep my commandments, the same shall not be saved.
3 Behold, I, the Lord, command; and he that will not obey shall be cut off in mine own due time, after I have commanded and the commandment is broken.
4 Wherefore I, the Lord, command and revoke, as it seemeth me good; and all this to be answered upon the heads of the rebellious, saith the Lord.
While we do not know the exact details surrounding the actions of Ezra Thayer, it is clear from the revelation that the Lord was concerned over more than just a financial transaction gone wrong. The actions taken by Ezra Thayer, combined with the complications arising from Leman Copley’s actions (D&C 54), threatened the call of several of the missionaries to Missouri. In response to these events, the Lord adjusted the earlier commandments given to the elders, revoking a portion of them.
In a revelation given shortly after, the Lord explained, “I command and men obey not; I revoke and they receive not the blessing” (D&C 58:32). The Lord respects our agency and adjusts His expectations and blessings based on the good and bad decisions we make. An example of such a situation can be found in the Bible. Anciently, the children of Israel received a command to possess the land of Canaan. When returning spies reported of the walled cites of the inhabitants of Canaan, the children of Israel began to murmur against Moses and Aaron and make plans to return to Egypt (Numbers 14:2–4). In consequence of this behavior, the Lord commanded instead that the people wander in the wilderness until the rebellious generation had passed away. He then reinstituted the commandment for their righteous posterity to occupy Canaan. Likewise, the rebellious actions of a small number of the Saints in Kirtland caused the Lord to adjust His earlier commands.
D&C 56:5–13
5 Wherefore, I revoke the commandment which was given unto my servants Thomas B. Marsh and Ezra Thayre, and give a new commandment unto my servant Thomas, that he shall take up his journey speedily to the land of Missouri, and my servant Selah J. Griffin shall also go with him.
6 For behold, I revoke the commandment which was given unto my servants Selah J. Griffin and Newel Knight, in consequence of the stiffneckedness of my people which are in Thompson, and their rebellions.
7 Wherefore, let my servant Newel Knight remain with them; and as many as will go may go, that are contrite before me, and be led by him to the land which I have appointed.
8 And again, verily I say unto you, that my servant Ezra Thayre must repent of his pride, and of his selfishness, and obey the former commandment which I have given him concerning the place upon which he lives.
9 And if he will do this, as there shall be no divisions made upon the land, he shall be appointed still to go to the land of Missouri;
10 Otherwise he shall receive the money which he has paid, and shall leave the place, and shall be cut off out of my church, saith the Lord God of hosts;
11 And though the heaven and the earth pass away, these words shall not pass away, but shall be fulfilled.
12 And if my servant Joseph Smith, Jun., must needs pay the money, behold, I, the Lord, will pay it unto him again in the land of Missouri, that those of whom he shall receive may be rewarded again according to that which they do;
13 For according to that which they do they shall receive, even in lands for their inheritance.
In consequence of Ezra Thayer’s negative actions, the Lord adjusted His commandments to the other missionaries departing for Missouri. Selah J. Griffin was appointed instead to travel with Thomas B. Marsh, and Newel Knight was given charge to assist his family and the other members of the Colesville Branch in their journey to Missouri. The troubles with Ezra Thayer freed up Newel Knight to care for his family, which was a source of relief to them and the rest of the Colesville Saints.
The former commandment given to Ezra Thayer that is mentioned in the revelation (D&C 56:8) warned him directly against pride. While the revelation was not selected for publication in the Doctrine and Covenants, it foreshadowed the difficulties caused by Ezra in this instance. It reads in part, “Let my servant Ezra humble himself and at the conference meeting he shall be ordained unto power from on high and he shall go from thence, if he be obedient unto my commandments.” In a revelation given the same day, but not directed specifically to Ezra Thayer, the Lord gave this general counsel concerning financial matters, “What shall the Brethren do with their money[?] Ye shall go forth and seek diligently among the Brethren and obtain lands and save the money that it may be consecrated to purchase lands in the west for an everlasting inheritance.”
D&C 56:14–20
14 Behold, thus saith the Lord unto my people—you have many things to do and to repent of; for behold, your sins have come up unto me, and are not pardoned, because you seek to counsel in your own ways.
15 And your hearts are not satisfied. And ye obey not the truth, but have pleasure in unrighteousness.
16 Wo unto you rich men, that will not give your substance to the poor, for your riches will canker your souls; and this shall be your lamentation in the day of visitation, and of judgment, and of indignation: The harvest is past, the summer is ended, and my soul is not saved!
17 Wo unto you poor men, whose hearts are not broken, whose spirits are not contrite, and whose bellies are not satisfied, and whose hands are not stayed from laying hold upon other men’s goods, whose eyes are full of greediness, and who will not labor with your own hands!
18 But blessed are the poor who are pure in heart, whose hearts are broken, and whose spirits are contrite, for they shall see the kingdom of God coming in power and great glory unto their deliverance; for the fatness of the earth shall be theirs.
19 For behold, the Lord shall come, and his recompense shall be with him, and he shall reward every man, and the poor shall rejoice;
20 And their generations shall inherit the earth from generation to generation, forever and ever. And now I make an end of speaking unto you. Even so. Amen.
Money is neither good nor evil. It can keep a person from entering the kingdom of God or be a means of building the kingdom of God. The New Testament recounts the story of a rich young man who approached the Savior and affirmed that he kept all the commandments of God. In response to this, Christ told him,
Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. And when he heard this, he was very sorrowful: for he was very rich. And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God. And they that heard it said, Who then can be saved? And he said, The things which are impossible with men are possible with God. (Luke 18:22–27)
When Joseph Smith translated the last verse of this passage, it was rewritten to read, “And he said unto them, It is impossible for them who trust in riches, to enter into the kingdom of God; but he who forsaketh the things which are of this world, it is possible with God, that he should enter in” (Joseph Smith Translation, Luke 18:27). The context of these warnings, given so close to the implementation of the law of consecration, demonstrates the way the Lord tried to show that the weakness of both the rich and the poor could be offset by sacrifice and unselfish service in the kingdom of God.
Footnotes
