Section 133
Overview
Doctrine and Covenants 133, originally designated as the appendix to the Book of Commandments, serves as a sweeping apocalyptic discourse detailing the eschatological expectations of early Mormonism. The text urgently commands adherents to flee 'spiritual Babylon' and physically gather to Zion (the Americas) and Jerusalem, preparing for the imminent return of Jesus Christ. It vividly describes the Second Coming, drawing heavily on Old Testament prophetic imagery (such as Isaiah's depiction of the Lord treading the winepress in red apparel) and the Book of Revelation. A distinctively Mormon eschatological framework is presented, including the literal reunification of the earth's landmasses to their pre-divided state, the dramatic return of the lost ten tribes from the 'north countries' over a miraculous highway, and their subservience to the tribe of Ephraim (identified with the Latter-day Saints). Furthermore, the text asserts that the 'everlasting gospel' mentioned in Revelation 14 has been restored by an angelic visitation (understood in Mormonism as Moroni) to prepare the earth for judgment. The revelation concludes with a stark binary: those who repent, sanctify themselves, and heed the voice of the Lord's modern servants will receive eternal life, while those who reject them will be cut off, burned as stubble, and cast into outer darkness.
Key Figures
- Jesus Christ (The Lord, the Bridegroom, the Lamb): The central figure who will return in glory, execute judgment, and reign over all flesh.
- The Angel (Rev 14:6): Claimed to have restored the everlasting gospel to the earth (traditionally identified as Moroni).
- The Lost Tribes of Israel: Prophesied to return from the north countries, smite rocks, melt ice, and bring treasures to Ephraim.
- Children of Ephraim: Identified as the Lord's servants (Latter-day Saints) who will crown the returning tribes with glory.
- Judah: Commanded to flee to Jerusalem and eventually be sanctified.
- Old Testament Prophets (Enoch, Noah, Moses, Elijah, Abraham, Isaac, Jacob): Mentioned as being in the presence of the Lamb and part of the resurrection.
- Joseph Smith (implicit): The recipient of the revelation and the prophet through whom the gospel was restored.
Doctrines Analyzed
Key theological claims identified in this text:
Gathering of Israel to Two Capitals
Assertion
The text claims a literal, physical gathering of the Saints to Zion (Americas) and Jews to Jerusalem.
Evidence from Text
Let them, therefore, who are among the Gentiles flee unto Zion. And let them who be of Judah flee unto Jerusalem, unto the mountains of the Lord’s house. (133:12-13)
Evangelical Comparison
In Mormon theology, there are two distinct gathering places for the last days: Zion (the New Jerusalem, located in the Americas) for the descendants of Joseph/Ephraim and gathered Gentiles, and the old Jerusalem for the Jews. This dual-capital eschatology is unique to Mormonism. Evangelical Christianity, depending on the specific eschatological view (Dispensational, Covenant, Amillennial), either sees the Church as the spiritual fulfillment of Zion and the New Jerusalem (Hebrews 12:22-24), or anticipates a literal millennial kingdom centered solely in Jerusalem (Zechariah 14). The concept of an American Zion is entirely absent from biblical theology and violates the sufficiency of Scripture by adding new geographical mandates for salvation and safety.
Restoration of the Gospel via Angelic Visitation
Assertion
The 'everlasting gospel' of Revelation 14 was committed to man by an angel in the latter days.
Evidence from Text
I have sent forth mine angel flying through the midst of heaven, having the everlasting gospel, who hath appeared unto some and hath committed it unto man (133:36)
Evangelical Comparison
D&C 133 explicitly claims that the angel mentioned in Revelation 14:6 has already come and committed the gospel to man (Joseph Smith). This underpins the Mormon doctrine of the Great Apostasy—the belief that the true gospel was lost from the earth and required angelic restoration. Evangelical Christianity vehemently rejects the premise of a total apostasy, relying on Christ's promise that the gates of hell would not prevail against His church (Matthew 16:18) and that He would be with them always (Matthew 28:20). Furthermore, Paul warns in Galatians 1:8 against anyone, even an angel from heaven, preaching a gospel contrary to what was originally delivered. The evangelical view of Revelation 14:6 is that it is a future, literal angelic proclamation of God's eternal truth during the end times, not a historical event in the 1820s.
Return of the Lost Ten Tribes
Assertion
The lost tribes of Israel are literally hidden in the 'north countries' and will return miraculously, bringing treasures to the tribe of Ephraim.
Evidence from Text
And they who are in the north countries shall come in remembrance before the Lord... and they shall smite the rocks, and the ice shall flow down at their presence. And an highway shall be cast up in the midst of the great deep. (133:26-27)
Evangelical Comparison
The text presents a highly literal and fantastical account of the 'Lost Ten Tribes' returning from the 'north countries,' where they have supposedly been hidden. They are prophesied to miraculously melt ice, travel on a highway raised from the ocean, and present their treasures to the 'children of Ephraim' (Latter-day Saints). Evangelical theology recognizes the historical dispersion of the Northern Kingdom by Assyria (2 Kings 17) but does not teach that they are currently hidden in a secret northern location. While some evangelicals believe in a future restoration of all Israel (Romans 11:26), this is understood within the context of the Middle East and the Jewish people, not a subservient relationship to a modern American church claiming the mantle of Ephraim.
Equating Rejection of LDS Leaders with Rejection of God
Assertion
Rejecting the modern 'servants' (LDS elders/leaders) results in being delivered to outer darkness.
Evidence from Text
ye believed not my servants, and when they were sent unto you ye received them not. Wherefore, they sealed up the testimony and bound up the law, and ye were delivered over unto darkness. (133:71-72)
Evangelical Comparison
The text establishes a direct correlation between rejecting the 'servants' (Mormon elders) and being cast into outer darkness. This elevates the authority of LDS missionaries and leaders to a mediatorial level, where one's eternal destiny hinges on their acceptance of these specific men and their restored gospel. In Evangelical Christianity, salvation is mediated exclusively through Jesus Christ (1 Timothy 2:5). Rejection of the gospel is the rejection of Christ Himself, as revealed in the 66 books of the Bible, not the rejection of a 19th-century ecclesiastical hierarchy. This Mormon doctrine creates a system of authority that rivals Christ's direct lordship and violates Sola Fide by making submission to human leaders a prerequisite for escaping damnation.
Comparative Analysis
Theological Gap (Summary)
The text diverges by introducing a dual-capital eschatology (Zion in America, Jerusalem in Israel), claiming the gospel was lost and restored by an angel in the 19th century, and making salvation contingent upon accepting modern LDS leaders.
Theological Gap (Explained)
The theological gap between D&C 133 and Evangelical Christianity is profound, particularly in the realms of eschatology, ecclesiology, and soteriology. First, the text violates Sola Scriptura by introducing extra-biblical eschatological mandates, such as the physical gathering of Saints to an American Zion and the bizarre narrative of the lost ten tribes returning from the ice-bound north to serve the tribe of Ephraim. Second, it undermines the sufficiency of Christ's church by asserting a Great Apostasy that necessitated an angelic restoration of the 'everlasting gospel' (misapplying Revelation 14:6). This denies the biblical promise of the Church's endurance. Finally, the text creates a severe friction point with Sola Fide and Solus Christus by explicitly stating that those who reject the modern 'servants' (LDS missionaries/leaders) will be cast into outer darkness. This effectively places Joseph Smith and his hierarchy in a mediatorial role, where one's eternal destiny is determined not solely by faith in the biblical Christ, but by submission to the LDS church apparatus.
For All Ages
Imagine you have a complete instruction manual for building a Lego castle, and the creator says, 'This is all you need.' That's how Christians view the Bible. But this text says, 'Wait, the manual was lost, an angel had to bring a new one, and now you have to build two castles—one in America and one in Israel. Also, you have to listen to these specific new builders, or your castle will be destroyed.' Christians believe Jesus already gave us everything we need for salvation in the Bible, and we don't need to move to a specific place or follow new prophets to be safe when He returns.
Friction Points
Sola Scriptura
Adds new, binding eschatological prophecies and geographical mandates not found in the Bible.
Sufficiency of Scripture
Reinterprets biblical prophecies (like the lost tribes and Zion) through the lens of 19th-century American exceptionalism.
Indefectibility of the Church
Asserts the gospel was lost and had to be restored by an angel, denying Christ's promise to preserve His church.
Solus Christus / Sola Fide
Makes eternal salvation contingent upon accepting and obeying modern LDS leaders ('my servants').
Semantic Warnings
Terms that have different meanings between traditions:
"Zion"
In This Text
A literal, physical location in the Americas (specifically Jackson County, Missouri, though expanded later) where the Saints must gather.
In Evangelicalism
Historically Jerusalem/Mount Zion; spiritually, the heavenly city, the Church, and the future dwelling place of God with His people (Hebrews 12:22).
"Everlasting Gospel"
In This Text
The specific doctrines and ordinances of Mormonism restored through Joseph Smith via angelic visitation.
In Evangelicalism
The good news of salvation through Jesus Christ's death and resurrection, which has never been lost.
Soteriology (Salvation)
Salvation Defined: Escaping the apocalyptic judgments, being crowned with glory in Zion, and dwelling in the presence of the Lord forever.
How Attained: By repenting, sanctifying oneself, physically gathering to Zion, and heeding the modern servants of the Lord.
Basis of Assurance: Obedience to the commands to gather, participate in solemn assemblies, and align with the LDS church hierarchy.
Comparison to Sola Fide: The text explicitly links eternal life to repenting and sanctifying oneself (133:62), and damnation to rejecting the LDS servants (133:71). This contrasts sharply with Sola Fide, which teaches that justification is a one-time legal declaration by God based solely on faith in Christ's finished work (Romans 3:28), not on physical gathering or accepting modern prophets.
Mandates & Requirements
Explicit Commands
- Hearken, O ye people of my church... and hear the word of the Lord (133:1)
- prepare ye, prepare ye, O my people (133:4)
- sanctify yourselves (133:4)
- gather ye together... upon the land of Zion (133:4)
- Go ye out from Babylon (133:5, 7, 14)
- Be ye clean that bear the vessels of the Lord (133:5)
- Call your solemn assemblies, and speak often one to another (133:6)
- let every man call upon the name of the Lord (133:6)
- Send forth the elders of my church unto the nations (133:8)
- Awake and arise and go forth to meet the Bridegroom (133:10)
- Watch, therefore (133:11)
- let them... among the Gentiles flee unto Zion (133:12)
- let them who be of Judah flee unto Jerusalem (133:13)
- let not your flight be in haste, but let all things be prepared (133:15)
- let him not look back (133:15)
- repent (133:16)
- Fear God and give glory to him (133:38)
- worship him that made heaven, and earth (133:39)
Implicit Obligations
- Accept Joseph Smith as the prophet through whom the gospel was restored.
- Submit to the authority of the 'servants' (elders) sent forth.
- Believe in the literal, physical gathering and the impending apocalyptic judgments.
- Maintain a state of constant readiness and urgency for the Second Coming.
Ritual Requirements
- Call your solemn assemblies (133:6) - specific sacred gatherings in LDS practice.
- sanctify yourselves (133:4) - implies participation in LDS ordinances and worthiness standards.
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- When you read about the gathering to Zion in D&C 133, how do you understand the physical location of Zion today compared to what the early Saints believed?
- D&C 133:71 says people are delivered to darkness because they didn't believe the 'servants' sent to them. How do you balance trusting in Jesus for salvation versus trusting in modern church leaders?
- If the 'everlasting gospel' was restored by an angel in the 1800s, what do you think happened to the gospel that Paul said was the power of God unto salvation in the first century?
Redemptive Analogies
Bridges from this text to the Gospel:
The Bridegroom returning for His people.
Both traditions eagerly anticipate the return of Jesus. We can agree on the majesty and holiness of Christ's return. The bridge is discussing *how* we are prepared to meet Him—not by our own sanctification or physical location, but by being clothed in His imputed righteousness.
Spiritual Weight
Burdens this text places on adherents:
The text creates a frantic sense of urgency ('flee,' 'go ye out,' 'prepare ye') tied to physical actions and geographical relocation. Believers may feel a constant pressure that they are not doing enough to 'build Zion' or prepare for the imminent destruction.
The vivid descriptions of the wicked being burned as stubble and cast into outer darkness specifically because they rejected the LDS 'servants' instills a deep fear of questioning or leaving the LDS church.
Because salvation and safety are tied to 'sanctifying oneself' and perfect obedience to modern leaders, the believer can never have true assurance of salvation, always wondering if they are 'clean' enough.
The text equates rejecting the LDS elders with rejecting God Himself, placing a heavy burden on the believer to defend and obey the institution at all costs.