This week’s Come, Follow Me lessons cover two revelations produced by Joseph Smith during the first mission to Missouri to initiate the settlement of Zion. The main messages presented in the lesson manuals are the need for patient and self-generated obedience to obtain blessings and the importance of Sabbath observance. The lessons provide very little in the way of historical context regarding the revelations that form the basis of this week’s lessons. Therefore, we will take each section individually and try to demonstrate how the content is informed by the context in which each revelation was given.
Managing Disappointment in Missouri
After Leman Copley had rescinded his offer to consecrate his 700-acre farm to the church, the Mormons from the Colesville Branch that had settled on his property were directed by Joseph Smith via revelation to emigrate to Missouri. In the week after Joseph’s arrival in Missouri himself (July 14), many of these members arrived in Jackson County, eager to settle Zion. However, many of the elders were disappointed with what they found. Since their ejection from Indian Territory in February 1831, Oliver Cowdery, Ziba Peterson, Peter Whitmer Jr., and Frederick G. Williams had been attempting to convert white settlers in and around Independence with little success. However, Joseph had told members in Ohio that Cowdery and associates were baptizing in great numbers and establishing a robust Mormon community. Those arriving in Missouri in July found fewer than 10 converts. According to Saints, “Joseph spoke optimistically about the church in Independence. He told some of the elders that Oliver and the other missionaries were sure to have built up a strong branch of the church there, as they had in Kirtland. Some of the elders took it as a prophecy.” Ezra Booth claimed that those arriving “expected to find a large Church, which Smith said, was revealed to him in a vision, Oliver had raised up there. This large Church was found to consist of three or four females.”
Furthermore, there was also a dispute between Edward Partridge and Joseph Smith over the acquisition and distribution of lands in Missouri. Partridge has been appointed bishop and given responsibility to manage the properties of the church in Missouri, and had left his illness-stricken family behind in Ohio to survey the land in Missouri. Upon arrival, Partridge and others were disappointed with what they found to be an undeveloped backwater on the frontier. Joseph responded to these concerns by producing revelations on July 20 and August 1 that identified Independence, Missouri as the site for the City of Zion and chastised Partridge and others for their unbelief, admonishing them to have faith in what “ye cannot behold with your natural eyes for the present time.”
Doctrine and Covenants § 58
With that background in place, let’s take a look at the first of the two sections assigned for this week’s Come, Follow Me lessons—the revelation Joseph Smith produced on 1 August 1831.
Section 58 begins by addressing the doubts and concerns of the elders who had travelled to Missouri and were disappointed with what they saw. Joseph’s response to their concerns was that the reason they cannot see what Joseph had claimed to see in vision is because it cannot be discerned “with your natural eyes” and what Joseph had seen and related to them was concerning “those things which shall come hereafter.” However, Joseph reassured his audience that great blessings and glory await those who are obedient.
1 Hearken, O ye elders of my church, and give ear to my word, and learn of me what I will concerning you, and also concerning this land unto which I have sent you. 2 For verily I say unto you, blessed is he that keepeth my commandments, whether in life or in death; and he that is faithful in tribulation, the reward of the same is greater in the kingdom of heaven. 3 Ye cannot behold with your natural eyes, for the present time, the design of your God concerning those things which shall come hereafter, and the glory which shall follow after much tribulation. 4 For after much tribulation come the blessings. Wherefore the day cometh that ye shall be crowned with much glory; the hour is not yet, but is nigh at hand. 5 Remember this, which I tell you before, that you may lay it to heart, and receive that which is to follow. 6 Behold, verily I say unto you, for this cause I have sent you—that you might be obedient, and that your hearts might be prepared to bear testimony of the things which are to come; 7 And also that you might be honored in laying the foundation, and in bearing record of the land upon which the Zion of God shall stand; Doctrine and Covenants § 58:1–7
After this attempt at reassurance, Joseph turns to address individual members that had evidently been vocal in their concerns. First he chastises Edward Partridge for his “unbelief and blindness of heart” and threatening that if he does not repent, his mission as bishop of the church will be taken from him forever.
13 And that the testimony might go forth from Zion, yea, from the mouth of the city of the heritage of God—
14 Yea, for this cause I have sent you hither, and have selected my servant Edward Partridge, and have appointed unto him his mission in this land.
15 But if he repent not of his sins, which are unbelief and blindness of heart, let him take heed lest he fall.
16 Behold his mission is given unto him, and it shall not be given again.
Doctrine and Covenants § 58:13–16
Smith then informs Partridge that God wanted him not to return to his family in Ohio, but to stay in Jackson County and see to the work of managing the church’s properties in Missouri. This was news to Partridge, who a few days later wrote (n. 17) to his wife Lydia, “When I left Painesville I told people I was coming back & bid none a farewell but for a short time.” Instead, he was to arrange for his family to leave Ohio and join him in Missouri at his earliest convenience—leaving his Ohio properties in the hands of agents who sold them at great financial loss to settle his debts.
Edward Partridge was commanded to stay in Missouri to see to the Lord’s work. Knowing that Partridge would be very reluctant to accept this sudden command, Smith attempted to coerce the pious bishop into accepting this assignment by suggesting that he shouldn’t have had to be commanded to do this in the first place. Rather, he should want to do this as someone “anxiously engaged in a good cause” and not as someone who “receiveth a commandment with a doubtful heart.” In short, Joseph preyed upon Partridge’s tendencies toward scrupulous devotion by putting it in his mind that any doubts he had about accepting this assignment were because he was not devoted enough and a slothful servant. Smith warned Partridge that people who “doeth not anything until he is commanded” and who “keepeth it with slothfulness” and a “doubtful heart” are in danger of damnation.
24 And now, as I spake concerning my servant Edward Partridge, this land is the land of his residence, and those whom he has appointed for his counselors; and also the land of the residence of him whom I have appointed to keep my storehouse; 25 Wherefore, let them bring their families to this land, as they shall counsel between themselves and me. 26 For behold, it is not meet that I should command in all things; for he that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward. 27 Verily I say, men should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness; 28 For the power is in them, wherein they are agents unto themselves. And inasmuch as men do good they shall in nowise lose their reward. 29 But he that doeth not anything until he is commanded, and receiveth a commandment with doubtful heart, and keepeth it with slothfulness, the same is damned. 30 Who am I that made man, saith the Lord, that will hold him guiltless that obeys not my commandments? 31 Who am I, saith the Lord, that have promised and have not fulfilled? 32 I command and men obey not; I revoke and they receive not the blessing. 33 Then they say in their hearts: This is not the work of the Lord, for his promises are not fulfilled. But wo unto such, for their reward lurketh beneath, and not from above. Doctrine and Covenants § 58:24–33
Smith then turned to others among his audience. Martin Harris was chastised and for not living the Law of Consecration and commanded to repent of seeking the praise of the world by “laying his moneys before the bishop of the church.” Harris is to be an example to all members who have been commanded to immigrate to Missouri. This isn’t the first time that Smith had commanded Martin Harris to sacrifice his wealth for the church, and we see in this, and in Smith’s injunction to Edward Partridge, a pattern of producing revelations to manipulate others into making great personal sacrifices for the church.
34 And now I give unto you further directions concerning this land. 35 It is wisdom in me that my servant Martin Harris should be an example unto the church, in laying his moneys before the bishop of the church. 36 And also, this is a law unto every man that cometh unto this land to receive an inheritance; and he shall do with his moneys according as the law directs. 37 And it is wisdom also that there should be lands purchased in Independence, for the place of the storehouse, and also for the house of the printing. 38 And other directions concerning my servant Martin Harris shall be given him of the Spirit, that he may receive his inheritance as seemeth him good; 39 And let him repent of his sins, for he seeketh the praise of the world. Doctrine and Covenants § 58:34–39
William W. Phelps was chastised for being too ambitious, perhaps in response to efforts to exercise more authority in the church than Smith was ready to divest in him (v. 40–43). Then Joseph instructed the remainder of the elders that they were to return to Ohio and focus on missionary efforts, “preaching by the way” on their return journey (v. 44–48). Joseph then turned to his strategy to secure funds from the Ohio members for purchasing lands in Missouri, including Sidney Rigdon writing a glowing report of the area, and the special appointment of an agent (N. K. Whitney) to oversee the consecration efforts (v. 49–53). The last verse reads: “Behold, here is wisdom. Let them do this lest they receive none inheritance, save it be by the shedding of blood.” Regarding this, the Joseph Smith Papers notes (n. 41) that a revelation given later in the month (D&C § 63) suggests that the “the land of Zion shall not be obtained but by purchase or by blood,” with a strong preference for the former (D&C 63:27–31).
Finally, one other passage in this revelation demands an understanding of its contextual background:
60 Let that which has been bestowed upon Ziba Peterson be taken from him; and let him stand as a member in the church, and labor with his own hands, with the brethren, until he is sufficiently chastened for all his sins; for he confesseth them not, and he thinketh to hide them. Doctrine and Covenants § 58:60 Ezra Booth wrote that Whitmer and Williams had informed him that Peterson was guilty of conduct “on a parallel” with a man who “enters into a matrimonial contract with a young lady, and obtains the consent of her parents; but as soon as his back is turned upon her, he violates his engagements, and prostitutes his honor by becoming the gallant of another, and resolves in his heart, and expresses resolutions to marry her.” Peterson confessed his transgression at the 4 August conference, and a week later married Rebecca Hopper of Lafayette County, Missouri. Joseph Smith Papers, Revelation, 1 August 1831 [D&C 58], note 51
Apparently, the Mormon missionaries hadn’t exactly been on their best behavior in Missouri before the first Mormon settlers arrived. Where was Ziba’s missionary companion? If only they had the “White Bible” to keep them out of trouble.
Blessed are the Anxiously Obedient
The Come, Follow Me lesson materials covering D&C § 58 teach the importance of patient obedience and the recognition that desired blessings may come after tribulation and according to the Lord’s timetable. Members are encouraged to be “anxiously engaged in a good cause” without being commanded, but “of [our] own free will.” The manuals ignore the original context in which these passages were first given as revelation. How does knowing the original context affect your interpretation?
As you study the following passages, look for reasons blessings may be withheld for a time. The questions below can help you ponder. Doctrine and Covenants 58:1–5; 59:23. What messages in these verses strengthen your ability to bear tribulation more patiently? What blessings have you received after tribulation? Why do you think some blessings come only after tribulation? Doctrine and Covenants 58:26–33. What role does being “anxiously engaged in a good cause” play in the fulfillment of God’s promises? What role does your obedience play? Perhaps family members could make a list of some of the things they are “anxiously engaged” in. Are all of them “good cause[s]”? Why does the Lord want us to do “many things of [our] own free will”? Ask each family member to think of what they can do this week to “bring to pass much righteousness.” Later they can report on what they did. Come, Follow Me — Individuals and Families Manual, 30 May 2021
As is frequently the case, the lesson manual for the Primary is particularly heavy-handed in its messaging. Consider the following teaching suggestions and what messages are presented to LDS children. How does the church define “good” and “bad” choices? How does “good” vs “bad” correspond to “the church” vs “the world?”
Read phrases from Doctrine and Covenants 58:27–28 to help children understand that they can choose to do good. Put a happy face on one side of the room and a sad face on the other side. How do we feel when we choose to do good? Describe several situations along with a good or bad choice for each one. After describing each situation and choice, ask the children to stand by the happy face if the choice is good and by the sad face if it is bad. Show the children a container of many different colors of crayons. Show them a second container with only one crayon. Ask the children which of these containers they would want to use. Why? Explain that being able to choose is a blessing from Heavenly Father. Testify that Heavenly Father and Jesus Christ love us and want us to make good choices. God has given us the power to choose, and with that power we can “bring to pass much righteousness”. How can you help the children you teach see that even though there is wickedness in the world, “the power is in them” to “do good”? Show the children a piece of paper that has the word choice written on one side and the word consequence written on the other side. Explain that choices have consequences, or results that naturally follow actions. Invite a child to pick up the paper to show that when you pick up the paper, you get both the choice and the consequence of that choice. Ask a child to read Doctrine and Covenants 58:27–28. What choices can we make that will “bring to pass much righteousness” or good consequences? When have we made good choices that had consequences that blessed others? Sing a song about choices, such as “Choose the Right” (Hymns, no. 239). Ask questions to help the children ponder the words of the song—for example, Who helps guide you to make the right choice? Who tries to get you to make the wrong choice? How does choosing the right make you feel? Come, Follow Me — Primary Manual, 30 May 2021, emphasis my own.
Many members of the LDS church struggle with tendencies toward obsessive-compulsive religious devotion (i.e. scrupulosity). It is easy to see why: members are regularly reminded that they aren’t doing enough, that they could always be doing more. Church leaders encourage members to be striving for perfection on the continuum of “good, better, best.” Members are taught to avoid condemnation through “sins of omission“—neglecting to do things they ought to have done. The anxiety over always being “anxiously engaged” in the best causes—without being asked—can often be paralyzing. Being overcome with anxiety over not doing enough then becomes the source of more anxiety, as members feel guilty for the guilty feelings they experience.
Doctrine and Covenants § 59
On 7 August 1831, Joseph Smith produced a revelation that gave the law of the church concerning the observance of the Sabbath. This revelation now comprises Doctrine and Covenants § 59. Importantly, this revelation specifically addressed those elders of the church who had travelled to Missouri as commanded in earlier revelations produced in June and July. As mentioned above, these elders were not overly impressed with what they found in Missouri and were expressing their doubts regarding whether they had been misled. Joseph’s revelation six days prior attempted to reassure these men, and promised that the faithfully obedient would obtain great rewards. As the Joseph Smith Papers explains, “This revelation may have resulted in part from a desire to know what rewards such individuals would obtain. The statement “trouble me no more concerning this matter”—which appears in the closing portion of the revelation—suggests that the revelation came as a response to inquiry on the part of JS or others with him” (n. 2). In that spirit, the revelation makes explicit the bounties of the land that the faithful in Zion should expect to receive for their obedience:
3 Yea, blessed are they whose feet stand upon the land of Zion, who have obeyed my gospel; for they shall receive for their reward the good things of the earth, and it shall bring forth in its strength. 4 And they shall also be crowned with blessings from above, yea, and with commandments not a few, and with revelations in their time—they that are faithful and diligent before me. 16 Verily I say, that inasmuch as ye do this, the fulness of the earth is yours, the beasts of the field and the fowls of the air, and that which climbeth upon the trees and walketh upon the earth; 17 Yea, and the herb, and the good things which come of the earth, whether for food or for raiment, or for houses, or for barns, or for orchards, or for gardens, or for vineyards; 18 Yea, all things which come of the earth, in the season thereof, are made for the benefit and the use of man, both to please the eye and to gladden the heart; 19 Yea, for food and for raiment, for taste and for smell, to strengthen the body and to enliven the soul. 20 And it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion. Doctrine and Covenants § 59:3–4; 16–20
As mentioned above, a major emphasis of this revelation deals specifically with proper observance of the Sabbath. As explained by the Joseph Smith Papers:
Many of those already in Jackson County had migrated there from southern states, whereas most church members entering the area were from the Northeast. As William W. Phelps, who traveled with [Joseph Smith] to Missouri, explained in a July 1831 letter, Jackson County residents were “emigrants from Tennessee, Kentucky, Virginia, and the Carolinas, &c., with customs, manners, modes of living and a climate entirely different from the northerners.” One custom that was especially different was Sabbath day observance. A later [Joseph Smith] history characterizes many of the residents as “the basest of men” who “had fled from the face of civilized society, to the frontier country to escape the hand of justice, in their midnight revels, their sabbath breaking, horseracing, and gambling.” A traveler to western Missouri in 1833 made a similar observation, stating that “the only indications of its being Sunday” in the area was “the unusual Gambling & noise, & assemblies around taverns.” Joseph Smith Papers, Revelation, 7 August 1831 [D&C 59], Historical Introduction
It is notable that the purpose of Sabbath observance as stated in this revelation is “that thou mayest more fully keep thyself unspotted from the world.” As the Doctrine and Covenants demonstrates time and time again, the early Mormon church was very much a separatist religion focused on anticipation of the imminent apocalypse that would destroy those who had not differentiated themselves from the wicked world through conversion and gathering in the refuge of Zion. While many of the LDS church’s separatist impulses have been driven into hibernation in the quest for American acceptance via assimilation into the religious mainstream, the legacy of these ideas and teachings continues to exert influence in the present. The continued teaching of Sabbath observance as a means of keeping one protected while living “in the world, but not of the world” is a more minor example.
Sabbath Observance and Performative Obedience
Sabbath observance in LDS culture is one of many discrete behavioral markers whereby members differentiate themselves from outsiders. LDS Mormons are taught that they should refrain from any activities that are not in some way tied to worship or church service. This means “abstaining from work and recreation,” including patronizing businesses that would cause others to work on Sunday. Children are often taught that they shouldn’t play with their friends or participate in recreational activities like sports on Sundays. Rather, members are encouraged to devote their time on Sundays to spiritual practices such as prayer, meditation, study of LDS materials, attending church meetings, performing church service, or spending time with family. The observance (or not) of these behavioral guidelines on Sundays serves to differentiate faithful LDS members from nonmembers, or in many cases, to delineate hierarchies of faithfulness between members within the church.
Sunday is not a day for shopping, recreation, or athletic events. Do not seek entertainment or make purchases on this day. Let others know what your standards are so they can support you. When seeking a job, share with your potential employer your desire to attend your Sunday meetings and keep the Sabbath day holy. Whenever possible, choose a job that does not require you to work on Sundays. For the Strength of Youth, Sabbath Day Observance
Because the Sabbath is a holy day, it should be reserved for worthy and holy activities. Abstaining from work and recreation is not enough. In fact, if we merely lounge about doing nothing on the Sabbath, we fail to keep the day holy. ... In harmony with this revelation, we attend sacrament meeting each week. Other Sabbath-day activities may include praying, meditating, studying the scriptures and the teachings of latter-day prophets, writing letters to family members and friends, reading wholesome material, visiting the sick and distressed, and attending other Church meetings. True to the Faith, Sabbath
The Come, Follow Me manuals present similar messaging regarding Sabbath observance. The emphasis on remaining “unspotted from the world” is married to the concept of separating oneself from worldly affairs every Sunday as an act of devotional worship and sacrificial obedience over. Strict and legalistic observance of the Sabbath is taught as “a sign of [one’s] love for Heavenly Father and Jesus Christ.”
You could also ponder questions like these: Am I using the Sabbath day the way the Lord intended? How does keeping the Sabbath day holy help me remain “unspotted from the world”? What can I do to pay my “devotions unto the Most High”? What might it mean to be “crowned … with commandments”? As you read the commandments in verses 5–19, discuss the blessings you have received by obeying each of these commandments. Come, Follow Me — Individuals and Families Manual, 30 May 2021
As you share the joy you have found by keeping the Sabbath day holy, you can help the children see the Sabbath as a day when we worship the Lord. Bring pictures or objects that depict good things we can do on Sunday to worship the Lord and find joy. ... For example, to represent the sacrament, you could show picture 108 in the Gospel Art Book or a sacrament cup and a piece of bread. How does each of these things help us be closer to Heavenly Father and Jesus Christ on the Sabbath? The Lord said that observing the Sabbath helps us “keep [ourselves] unspotted from the world” (Doctrine and Covenants 59:9). How can you help the children you teach honor the Sabbath and make it a sign of their love for Heavenly Father and Jesus Christ? Invite the children to read Doctrine and Covenants 59:9–16 in pairs, and ask each pair to write down something they learn about the Sabbath day from each verse. After several minutes, ask each pair to share with the class what they wrote. What will we do differently on the Sabbath because of what we learned? Come, Follow Me — Primary Manual, 30 May 2021
As a closing thought, I would like to compare the ways that LDS members observe the Sabbath—including the cultural policing of Sabbath norms within LDS communities—with portrayals of heretical Sabbath observance portrayed in LDS scripture. The two examples that come to mind are the Zoramites in the Book of Mormon and the Pharisees in the New Testament. Mormon teachings on the Pharisees and the Sabbath echo that of most other American Protestants, portraying the Pharisees as a group of pretentious Jewish elites that attempted to ensnare Jesus with their legalistic rules regarding Sabbath observance. In particular, Mormon teachings on the Pharisees generally focuses on the perils of judgmental self-righteousness and of using outward piety as a metric for establishing discriminatory hierarchies of faithfulness. The tale of the Zoramites and their “Rameumptom” in the Book of Mormon shares similar themes. In both cases, the legalistic Pharisees and the self-righteous Zoramites are portrayed as using their practices of Sabbath observance as a distinguishing feature that separates them from the rest of the world. Consider in particular the prayer of the Zoramites:
15 Holy, holy God; we believe that thou art God, and we believe that thou art holy, and that thou wast a spirit, and that thou art a spirit, and that thou wilt be a spirit forever. 16 Holy God, we believe that thou hast separated us from our brethren; and we do not believe in the tradition of our brethren, which was handed down to them by the childishness of their fathers; but we believe that thou hast elected us to be thy holy children; and also thou hast made it known unto us that there shall be no Christ. 17 But thou art the same yesterday, today, and forever; and thou hast elected us that we shall be saved, whilst all around us are elected to be cast by thy wrath down to hell; for the which holiness, O God, we thank thee; and we also thank thee that thou hast elected us, that we may not be led away after the foolish traditions of our brethren, which doth bind them down to a belief of Christ, which doth lead their hearts to wander far from thee, our God. 18 And again we thank thee, O God, that we are a chosen and a holy people. Amen. Alma 31:15–18; emphasis my own.
This prayer is remarkable because in many ways it echoes the attitudes of Latter-day Saints regarding their own status as God’s chosen and holy (peculiar) people who have been rescued from the childish beliefs of their brethren that have been handed down to them through the Great Apostasy, and who have separated themselves from a fallen world. This separatist pride is the central theme of this prayer—not the theological strawmen of an incorporeal God and Christ denialism. Do we see similar attitudes among members of the LDS church today? How does this compare to how Sabbath observance is taught and culturally enforced within LDS communities?