Section 71
Overview
This text, originally given in August 1831 (known in the modern LDS Doctrine and Covenants as Section 61), was dictated by Joseph Smith following a canoe accident on the Missouri River while he and other elders were returning to Ohio from Missouri. The revelation blends mundane travel logistics with intense spiritual warfare and eschatological warnings. The Lord asserts that He has cursed the waters in the last days—referencing the Apostle John—and that a 'destroyer' currently rides upon the face of the waters, making them unsafe for the Saints. Consequently, the elders are commanded to travel by land or via canals, pitching their tents like the ancient Israelites. The text provides highly specific, individualized instructions to men like Sidney Gilbert, W.W. Phelps, Sidney Rigdon, and Oliver Cowdery regarding their travel routes, companionships, and where they are permitted to preach. Theologically, the text introduces the concept that by declaring the word to the wicked, the elders will 'rid their garments' and become 'spotless' before God. It concludes with an exhortation to be of good cheer, to pray always, and to watch for the imminent Second Coming of the Son of Man.
Key Figures
- The Lord (Alpha and Omega): The divine voice dictating the revelation, claiming all power and the authority to curse the waters and forgive sins.
- John: The biblical Apostle/Revelator, cited as the prophetic mouth through whom the Lord cursed the waters in the last days.
- Sidney Gilbert: An elder commanded to travel in haste and take only what is not needful for clothing.
- William W. Phelps: An elder commanded to travel in haste with Sidney Gilbert to fulfill their mission.
- Sidney Rigdon: Commanded not to travel upon the waters (except canals) and forbidden to preach until reaching Cincinnati.
- Joseph Smith, jr.: The prophet receiving the revelation, also commanded to avoid the waters and wait to preach until Cincinnati.
- Oliver Cowdery: Commanded alongside Joseph and Sidney to avoid the waters and preach in Cincinnati.
- Reynolds Cahoon: An elder with whom the Lord is 'well pleased,' commanded to remain companions with Samuel H. Smith.
- Samuel H. Smith: Commanded to remain companions with Reynolds Cahoon.
- The Destroyer: A spiritual entity or force described as riding upon the face of the cursed waters.
- Son of man: Jesus Christ, whose sudden, imminent return the elders are commanded to watch for.
Doctrines Analyzed
Key theological claims identified in this text:
Cursing of the Waters and The Destroyer
Assertion
God has cursed the waters in the last days, and a 'destroyer' rides upon them, making water travel inherently dangerous for the Saints.
Evidence from Text
in the last days by the mouth of my servant John, I cursed the waters... I the Lord have decreed, and the destroyer rideth upon the face thereof, and I revoke not the decree
Evangelical Comparison
This text introduces a highly localized and specific spiritual warfare dynamic. It asserts that God has placed a specific latter-day curse on the waters (specifically the Missouri River, in historical context) and that a 'destroyer' literally rides upon them. This necessitates divine travel itineraries to avoid physical and spiritual destruction. In contrast, Evangelical Christianity maintains a view of God's sovereign omnipresence over all creation (Psalm 24:1). While the Bible acknowledges spiritual warfare and the reality of demonic forces (Ephesians 6:12), it does not teach that specific modes of transportation or bodies of water are handed over to a 'destroyer' in a way that requires new revelation to navigate safely. Furthermore, the text attributes this cursing to the Apostle John; while Revelation speaks of waters turning to blood or becoming bitter (Revelation 8, 16) as global, eschatological judgments, Evangelical exegesis does not interpret this as a localized curse on 19th-century American rivers.
Purification through Preaching (Works-Righteousness)
Assertion
By declaring the word to the wicked, elders can rid their garments of responsibility and become spotless before God.
Evidence from Text
declare the word among the congregations of the wicked, inasmuch as it is given, and inasmuch as they do this they shall rid their garments, and they shall be spotless before me
Evangelical Comparison
The text explicitly links the act of preaching ('declare the word') to the spiritual purification of the preacher ('they shall rid their garments, and they shall be spotless before me'). This concept is deeply rooted in Mormon theology (e.g., Jacob 1:19), where leaders bear the sins of the people unless they labor diligently to teach them. This stands in direct contradiction to the Evangelical doctrine of Sola Fide (Justification by Faith Alone) and Solus Christus. Evangelicals believe that human works, including the righteous act of preaching the Gospel, cannot make a person 'spotless' before God. Spotlessness is achieved solely through the imputed righteousness of Christ and His atoning blood (1 John 1:7, Titus 3:5, Ephesians 2:8-9). While Evangelicals believe Christians are commanded to preach, failing to do so does not transfer the eternal guilt of the wicked onto the believer, nor does the act of preaching cleanse the believer's own sins.
Comparative Analysis
Theological Gap (Summary)
The text diverges by teaching that believers can make themselves 'spotless' before God through the act of preaching, and by presenting a God who issues new, binding revelations to micromanage travel itineraries due to localized curses on nature.
Theological Gap (Explained)
The theological gap between this text and Evangelicalism is most pronounced in soteriology and theology proper. Soteriologically, the text introduces a works-righteousness paradigm by stating that elders who declare the word to the wicked will 'rid their garments, and they shall be spotless before me.' This implies that human effort—specifically the fulfillment of a ministerial duty—contributes to one's spiritual purification and standing before God. This directly violates the Evangelical pillar of Sola Fide, which insists that believers are made spotless solely by the imputed righteousness of Christ (2 Corinthians 5:21) and cleansed only by His blood (1 John 1:7). Theologically, the text presents a view of God and nature that conflicts with Evangelical understandings of sovereignty. The assertion that God has cursed specific waterways in the last days and allowed a 'destroyer' to ride upon them creates a localized, almost superstitious view of spiritual warfare. While Evangelicals believe in demonic forces, they do not believe that specific modes of transportation or bodies of water are cursed in a way that requires new, extra-biblical revelation to navigate safely. Furthermore, the micromanagement of travel itineraries (e.g., taking the canal instead of the river) being elevated to the status of divine scripture contradicts the Evangelical view of the Bible's purpose and sufficiency.
For All Ages
Imagine if your parents told you that you could only walk on the sidewalk and never on the grass because a monster lives in the grass now. This text says God cursed the rivers and a 'destroyer' lives there, so the leaders had to travel by land. It also says that by preaching to people, the leaders make themselves clean from sin. But the Bible teaches that only Jesus's blood makes us clean, not our own hard work or preaching. And the Bible teaches that God is in control everywhere, not just on the land.
Friction Points
Sola Scriptura
The text claims to be direct, new revelation from God, adding to the canon and dictating specific, temporal practices (travel routes) as divine law.
Sola Fide / Solus Christus
The text asserts that believers can become 'spotless' before God by performing the work of preaching to the wicked.
Semantic Warnings
Terms that have different meanings between traditions:
"Spotless"
In This Text
Cleansed from the responsibility of others' sins and made pure through the act of fulfilling one's duty to preach.
In Evangelicalism
Cleansed from all unrighteousness entirely by the atoning blood and imputed righteousness of Jesus Christ.
Soteriology (Salvation)
Salvation Defined: Being preserved from physical and spiritual destruction, obtaining the 'blessings of the kingdom,' and abiding the day of the Lord's coming.
How Attained: Through a combination of faith, humbling oneself, confessing sins, and fulfilling specific commandments (such as preaching to become spotless).
Basis of Assurance: The Lord's conditional promises: 'inasmuch as you have humbled yourselves before me, the blessings of the kingdom are yours.'
Comparison to Sola Fide: The text explicitly violates Sola Fide by making a believer's 'spotless' standing before God contingent upon the work of declaring the word to the wicked, rather than resting entirely on faith in Christ's finished work (Ephesians 2:8-9).
Mandates & Requirements
Explicit Commands
- Sidney Gilbert and William W. Phelps must take their journey in haste.
- Forewarn the brethren concerning the waters, that they do not journey upon them.
- Sidney Rigdon, Joseph Smith jr., and Oliver Cowdery must not travel upon the waters, except upon the canal.
- Journey by land after leaving the canal, pitching tents by the way like the children of Israel.
- Sidney Rigdon, Joseph Smith jr., and Oliver Cowdery must not open their mouths to preach to the wicked until they arrive at Cincinnati.
- The residue of the elders must journey and declare the word among the congregations of the wicked.
- Reynolds Cahoon and Samuel H. Smith must not be separated until they return home.
- Be of good cheer.
- Gird up your loins and be watchful, and be sober.
- Pray always that you enter not into temptation.
Implicit Obligations
- Accepting Joseph Smith's logistical travel directions as the literal, infallible voice of God.
- Believing that physical safety is directly tied to obedience to these specific travel routes.
Ritual Requirements
- Confession of sins with humble hearts (implied as a prerequisite for forgiveness).
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- When the text says that by declaring the word, the elders will 'rid their garments, and they shall be spotless before me,' how do you understand that process of becoming spotless?
- How does the idea of becoming spotless through preaching compare to what John wrote in 1 John 1:7 about the blood of Jesus?
- What do you think it means that God cursed the waters in the last days? Do you feel that waterways are spiritually dangerous today?
- Why do you think God gave such specific travel instructions (like taking the canal instead of the river) as canonized scripture for all time?
Redemptive Analogies
Bridges from this text to the Gospel:
The desire to be 'spotless' before God.
Every believer desires to stand clean and spotless before a holy God. While this text places the burden of achieving that spotlessness on the believer's duty to preach, the Gospel offers the beautiful truth that Christ has already achieved this for us. We are made spotless not by our sweat, but by His blood.
Spiritual Weight
Burdens this text places on adherents:
The text places a heavy burden on believers to preach and fulfill their duties in order to 'rid their garments' and be considered 'spotless.' This creates a constant anxiety that if one does not share the message enough, they are spiritually culpable for the sins of others and remain stained themselves.
The assertion that a 'destroyer' rides upon the waters and that physical safety is tied to exact obedience to prophetic travel logistics fosters a fear-based relationship with God and the natural world, where danger lurks in mundane activities if one is out of step with the prophet.