In response to the claim that
IN 1833, JOSEPH SMITH PROPHESIED
TO THE SAINTS THAT THEIR CITY, ZION, IN JACKSON COUNTY, MISSOURI, WOULD NEVER
BE MOVED. (DOCTRINE AND COVENANTS 101:11, 17, 20; SEE ALSO 43, 55, 56-58,
68-71)
Thomas S. Medford (LDS) wrote that
To understand the 101st section
completely and the verses in question, the following should be noted:
a. “In his letter to the scattered
Saints in Missouri, dated December 10th, 1833, the Prophet stated that the
spirit withheld from him definite knowledge of the reason why the calamity had
fallen upon Zion. Here is another striking evidence of his sincerity. If he had
been in the habit of writing revelations without divine inspiration, he could
have done so at this time. But it is perfectly evident that he did not speak in
the name of the Lord except when prompted to do so by the Spirit.” (Doctrine and
Covenants Commentary, Revised Edition, p. 637)
b. This was a revelation given to
Joseph Smith, the Prophet, at Kirtland, Ohio, on December 16, 1833, and not a
prophecy by Joseph Smith to the Saints.
c. The revelation was given to
explain why the Saints were driven from Zion (V. 1) which the Lord explained
was in consequence of their transgressions (V. 2).
d. Verses 6-8: “Some may ask why
we did not tarry at the Center Stake (Meaning Zion itself) of Zion when the
Lord planted our feet there. We had eyes, but did not see; we had ears, but we
did not hear; we had hearts that were devoid of what the Lord required of His
people; consequently, we could not abide in what the Lord revealed to us. We
had to go from there to gain an experience. Can you understand this? I think
there are some here who can. If we could have received the words of life and
lived according to them, when we first gathered to the enter Stake of Zion
(Meaning Zion itself), we never would have been removed from that place”.
(Brigham Young, Journal of Discourses, Volume 11, p. 102)
e. Verse 9: “We were driven out of
Missouri—we were driven from one place to another in Missouri before we were
driven out altogether. Then we were driven from Illinois to this Territory
(Utah). But what of that? I know some men who thought the work was at an end. I
remember a remark made by Sidney Rigdon—I suppose he did not live his religion;
I do not think he did—his knees began to shake in Missouri; and on one occasion
he said, ‘Brethren, every one of you take your own way, for the work seems as
though it had come to an end.’ Brigham Young encouraged the people, and Joseph
Smith told them to be firm and maintain their integrity, for God would be with
His people and deliver them. I never saw a time that the Saints enjoyed
themselves better than when they, apparently, were wading through their deepest
troubles; I never saw them more full of the Holy Ghost.” (John Taylor, Journal
of Discourses, Volume 11, pp. 25-6)
f. Verses 11 is irrelevant to the
point trying to be made.
g. Verse 17 makes it clear that
the location Zion had not been moved, although the people were scattered. “I am
pretty sure of one thing—we shall go to Jackson County, Missouri; that is, those
who do right and honor their calling, doing what they have been told to do. You
will be blessed, and you will see the day when Presidents Young, Kimball, and
Wells, and the Twelve Apostles will be in Jackson County, Missouri, laying out
your inheritance. We shall be there in the flesh (This would have to be as
resurrected beings for some who were mentioned had already passed away), and
all our enemies cannot prevent it. Brother Wells, you may write that. You will
be there, and Willard will be there, and also Jedediah, and Joseph and Hyrum
Smith, and David and Parley; and the day will be when I will see those men in
the general assembly of the Church of the Firstborn, in the great council of
God in Jerusalem, too.” (Heber C. Kimball, Journal of Discourses, Volume 9, p.
27)
h. Verse 21 indicates that there
were other places to be built up before Zion was established: “We are going to
try to save ourselves, and when we come to understand we will then be counted
worthy to possess Zion, even the Center Stake of Zion. It is true this is
Zion,--North and South America are Zion, and the land where the Lord commenced
His work, and where He commenced, He will finish. This is the land of Zion; but
we are not yet prepared to go and establish the Center Stake of Zion. The Lord
tried that in the first place now it is for you and me to prepare to return
back and by and by to build up the Center Stake of Zion.” (Brigham Young,
Journal of Discourses, Volume 11, p. 324)
i. Concerning Verses 43-62: “This
section contains a parable concerning the redemption of Zion. The Saints
understood it, as soon as it was explained to them, but to the world it was as
intelligible as was the Parable of the Sower to the Jews. Our Lord, in the
discourse found in Matthew 21:33-46, employs, practically, the same parable.
The Prophet Isaiah has a somewhat similar parable. (5:1-7)
“Our Lord, in this part of the
Revelation, compares Zion to a choice piece of land, owned by a nobleman who
has commanded his servants to plant twelve olive trees upon it (v. 44); to set
watchmen round about them, and to build a tower from which the grove could be
watched (v. 45). The servants planted the trees, built a hedge, appointed
watchmen, and began to build the tower. But while they were laying the
foundations, they decided that there was no need of a tower (v. 48).
“The settlements of the Saints
were the olive trees; and officers of the Church were the watchmen, and the
Temple, the site of which was dedicated August 3, 1831, would have been the
tower from which the movements of the enemy could have been observed by
inspiration. But, as nothing more was done to complete that tower, the enemy
came by night and broken down the hedge, and the servants, of the noblemen
fled, leaving the enemy in possession (v. 51).
“The noblemen rebuked his servants
for their disobedience, but at the same time he commanded one of his men to
gather them together again, and to take ‘the strength of mine house’ and
proceed to the land where the olive grove had been planted, and rescue it from
those who held possession of it illegally (vv. 55-6). Here, then, is a
Revelation containing the divine instructions that were carried out, afterwards
by those who formed the historic Zion’s Camp.” (Doctrine and Covenants Commentary,
Revised Edition, p. 647)
j. Concerning Verses 63-75: “The
Saints in the various Branches of the Church are here instructed to continue to
gather (v. 64). But they must remember that gathering is not the final sorting
out of the wheat from the tares. That will be done later (vv. 65, 66). At
present all kinds will be found among the gathered Saints. Their gathering,
however, should not be in haste, ‘but let all things be prepared before you’
(v. 68); let land be purchased in Jackson County and adjacent counties, and
then leave the matter in the hands of God (v. 71). Further, let agents be
appointed to purchase the land (v. 73). There was no excuse for delay in
acquiring all the land that was for sale, for the Saints had accumulated enough
property to redeem Zion, and they could have done it by united efforts (v.
75).” (Doctrine and Covenants Commentary, Revised Edition, p. 649)
It can be concluded, therefore,
that Joseph Smith did not prophesy to the Saints that their city Zion, in
Jackson County, Missouri, would never be moved. What Joseph Smith did write was
a revelation from the Lord which indicated that the location of Zion would not
be changed regardless of what happened to the Saints and that eventually the
Saints would return to that location at the appropriate time. This is also true
of Jerusalem and the Promised Land which the twelve tribes of Israel were given
as an everlasting inheritance, but because of their sins and transgressions,
they were afflicted often, scattered, and so forth. Yet they still have the
promise of returning (the tribe of Judah [Jews]) is already gathering) in the
latter days and to receiving their inheritance. (Thomas S. Medford, “A Response
to Eight False Prophecies of Joseph Smith,” January 6, 1980, M230.9 M488re 1980,
Church History Library)
Further Reading: