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.

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” (Revelation, 15 May 1831, JSP).

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.