Redemption by Power.

To Redeem Zion.—The failure of the Latter-day Saints, through lack of unity and obedience, to build up Zion in Jackson County, has been dwelt upon. It remains to tell of an effort to "redeem Zion," to reinstate the plundered people upon the lands of which they had been unlawfully and violently dispossessed. This effort was put forth early in the year 1834, when an expendition was organized in Ohio for that purpose.

The Zion's Camp Expendition.—So was it styled. The Camp consisted of two hundred and five men, led by Joseph Smith in person, and including quite a number of Elders subsequently called to positions of high prominence in the Church. The expendition failed of its object—its avowed object—for reasons similar to those which had caused the expulsion from Jackson County. Disobedience and rebellion on the part of some members of the Camp, and the continued disregard, by many of the exiles, of the divine requirements made of them, prevented their restoration to the homes and possessions of which they had been despoiled.

A Want of Preparedness.—Zion might have been redeemed, even at that early day, had the redemptive machinery been ready and in condition to do the necessary work.^[1] But such a condition did not exist. "Gather up the strength of my house," the Lord had said concerning those upon whom he proposed to lay the sacred duty of Zion's redemption. But "the strength" of his "house" did not hearken to the appeal,^[2] and the few who enrolled themselves as members of that historic band were not all trained for the task nor equal to the trials that lay before them.

"The Redemption of Zion Must Needs Come by Power."^[3]—So spake the Divine Oracle. But "power dwells in unity, not in discord; in humility, not in pride; in sacrifice, not selfishness; in obedience, not rebellion."^[4] Had all the Jackson County colonists borne this in mind and practiced accordingly, no such catastrophe as that which occurred would have befallen them. And if all who went to their relief had acted consistently with the same righteous principle, they would have escaped the tribulation that came upon them as a chastisement.

Transgression the Cause.—The failure to build the New Jerusalem was due to transgression;^[5] in other words, to a lack of preparedness on the part of those selected for the sacred undertaking. Had the players been ready, the play could have been staged and presented. But nothing could compensate for the absence of readiness on their part. There is no substitute for the qualities that men and women must possess who are chosen for so exalted an enterprise.

All Not Responsible.—All members of the Church were not responsible for the Jackson County failure;^[6] but all had to share in the consequences entailed. The strength of a chain is proverbially the strength of its weakest link, and the general average of the newly-formed and inexperienced community was not high enough to justify a better outcome.

Not a Complete Failure.—The Camp of Zion did not utterly fail. Indeed, there are good reasons for believing that it accomplished everything expected of it under the circumstances. And if this be true of the members of the Camp, it is also true of those whose relief and reinstatement were the announced purpose of the expedition.

All Things Foreseen.—At all events, what occurred must have been foreseen. Divine prescience extends to all things connected with the Lord's work. When He commanded his people to build the New Jerusalem, he knew how much, or how little, they were capable of accomplishing in that direction—knew it just as well before as he did after. Such a thing as surprise or disappointment on his part is inconceivable. An all-wise, all-powerful Being who has created, peopled, redeemed and glorified "millions of earths like this,"^[7] is not one to be astounded by anything that happens on our little planet.^[8]

The Time Not Ripe.—The All-knowing One knew in advance what those Zion-builders would do, or leave undone, and he shaped his plans accordingly. Evidently the time was not ripe for Zion's redemption. The proof is in the trespasses committed by them against the divine laws ordained for their government.

A Season of Waiting.—"In consequence of the transgression of my people, it is expedient in me that mine Elders should wait for a little season for the redemption of Zion." So came the voice of the Lord to Zion's Camp, on Fishing River, Missouri. But this word of comfort came with it: "I have heard their prayers and will accept their offerings; and it is expedient in me that they should be brought thus far for a trial of their faith."^[9]

"A Trial of Their Faith."—Such then, was the real purpose of the call for that expendition. More was not expected of the members of Zion's Camp, than a manifestation of willingness to do all that the Lord might require of them.

No Endowments.—Another proof that Zion's redemption was not intended for that time, is found in another part of the same revelation: "And this cannot be brought to pass until mine elders are endowed with power from on high."^[10] Take note that the Church had no "endowments" in 1834. There was no Temple that early, and the sacred ritual of the House of God, even if revealed to the Prophet, had not been made known to the people. Whether this was the endowment referred to in the revelation, or whether it meant something else, it is evident that the blessing spoken of was in the future.^[11]

Zion could not be redeemed until the Elders were "endowed with power from on High." And yet these same Elders, unendowed, had been sent forth to redeem Zion! Surely, the Lord did not design it then to be. Else would He not have endowed them beforehand? This admitted, and what becomes of their "failure?" They were blameworthy for their disobedience, but surely not for their failure to do what could not be done by men unendowed and consequently not equal to the undertaking.

Left to the Future.—Zion was not redeemed in that dav for precisely similar reasons to those which kept ancient Israel wandering for forty years in the Wilderness, almost within sight of their coveted Canaan, which they were not permitted in that generation to possess.^[12] Like Moses, these modern pilgrims beheld, as from Pisgah's top, their promised land. Like Moses, on account of transgression, they were not permitted to "cross over." There were Calebs and Joshuas in the Camp who were worthy; but the great event, in the wisdom of the Highest, was not destined then to be. It was left for a future generation and its Joshua to go up in the might of the Lord and redeem Zion.^[13]

"With a Stretched Out Arm."—The Lord made it plain to His people that they must prepare themselves for the great things awaiting them. Before they could hope to accomplish their glorious destiny, they must become mighty, not only in numbers and material influence, but morally and spiritually mighty—mighty by the power of God, descending upon them as an endowment from on High.^[14] When ready to redeem Zion, the way would be prepared for them, angels and even the Divine Presence going on before. They were not to use violence to secure their rights. God would fight their battles. They were "the children of Israel, and of the seed of Abraham," and "must needs be led out of bondage by power and with a stretched out arm."^[15]

Tried and Proven.—From the ranks of the survivors of Zion's Camp—decimated by cholera while on its way to Jackson County—were chosen the first Twelve Apostles and the first quorums of Seventy in this dispensation.^[16] These men were deemed reliable. They had been put to the test, and had endured valiantly The trial of their faith was complete.

Nigh at Hand.—When will end the "little season" of waiting? When will the day of Zion's redemption dawn? I know not; but this I know. That day is rapidly approaching. The Order of Unity and Equality, involving the consecration, not only of properties, but also of hearts and hands, will yet be established and perpetuated. It must be, for Zion cannot be built up without it:^[17] and until there is a Zion on Earth, the Lord, the King of Kings, will not come.

Footnotes

1. D. & C. 105:2.2. Ib. 103:30; 105:16.3. D. & C. 103:15.4. "Life of Heber C. Kimball," p.77.5. D. & C. 105:2, 9.6. Ib. 105:7.7. Moses 7:30.8. Some may question this assertion, and point to the passage, "It repented God that he had made man" (Gen. 6:6), as an instances of divine disappointment. But it should be borne in mind that makers of Scripture, like all wise teachers, adapt their language to the comprehension of those whom they teach, speaking that they "may naturally understand" (D. & C. 29:34; 19:6-12). Whatever the dead letter may seem to say, God is not man, that He should "repent" (1 Sam. 15:29), or fail to foresee how his creatures will conduct themselves. It was Noah, not God, who "repented," in the case now under consideration.—Moses 8:25.9. D. & C. 105:9, 19.10. Ib. v. 11.11. Ib. v. 18.12. Compare Article Eighteen, paragraph "A Period of Preparation."13. D. & C. 103:16.14. Ib. 105:11.15. Ib. 103:17.16. Hist. Ch. Vol. 2, pp. 180, 201.17. D. & C. 105:5.