Section 58
Overview
Doctrine and Covenants 58 was dictated by Joseph Smith in August 1831, shortly after his arrival in Jackson County, Missouri, which had been designated as the site for the city of Zion. The revelation addresses the expectations of the early Saints, many of whom anticipated immediate glory and the miraculous establishment of Zion. Instead, the text warns that they must first endure tribulation before receiving their reward. It establishes the administrative and spiritual role of Bishop Edward Partridge as a 'judge in Israel' to divide lands and judge the people. A major theological contribution of this section is its teaching on human agency (verses 26-29), asserting that individuals should be 'anxiously engaged in a good cause' rather than waiting to be commanded in all things, warning that those who must be compelled are 'slothful' and 'damned.' The text also provides Mormonism's definitive metric for repentance (verses 42-43), stating that true repentance requires a person to confess and completely forsake their sins. Furthermore, it commands the Saints to obey the secular laws of the land, purchase property in Missouri to avoid bloodshed, and preach the gospel to all the world. The revelation blends practical administrative directives regarding land and money with profound, works-oriented theological claims about obedience, agency, and the impending return of Christ.
Key Figures
- The Lord (Jesus Christ): The speaker of the revelation, asserting absolute authority to command, revoke, judge, and define the terms of repentance and salvation.
- Edward Partridge: Appointed as a bishop and a 'judge in Israel' to divide lands and judge the people; warned to repent of unbelief and blindness of heart.
- Martin Harris: Commanded to be an example to the church by laying his money before the bishop to purchase land, and warned to repent of seeking the praise of the world.
- William W. Phelps: Commanded to stand in his appointed office but warned to repent of seeking to excel and lacking meekness.
- Sidney Rigdon: Commanded to write a description of Zion, draft an epistle to obtain money, and dedicate the land and the spot for the temple.
- Joseph Smith, Jun.: Mentioned as needing to return from Missouri to accomplish his appointed work.
- Oliver Cowdery: Mentioned as returning with Joseph Smith and Sidney Rigdon.
- Ziba Peterson: Disciplined by having his bestowed privileges taken away and commanded to labor with his hands until chastened, because he hid his sins.
Doctrines Analyzed
Key theological claims identified in this text:
Proactive Agency and Merit
Assertion
Men must use their free will to proactively do good works without being commanded; doing so secures their reward, while waiting to be commanded results in damnation.
Evidence from Text
For behold, it is not meet that I should command in all things; for he that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward. Verily I say, men should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness; For the power is in them, wherein they are agents unto themselves. And inasmuch as men do good they shall in nowise lose their reward. But he that doeth not anything until he is commanded... the same is damned. (v. 26-29)
Evangelical Comparison
The text emphasizes human agency and the inherent power within individuals to bring to pass righteousness ('For the power is in them, wherein they are agents unto themselves'). This aligns partially with the evangelical view of sanctification, where believers actively pursue good works prepared by God (Ephesians 2:10). However, the Mormon concept of agency presented here carries Pelagian undertones, suggesting humans have the inherent moral capacity to choose righteousness independently of regenerating grace. In Evangelicalism, while humans have a will, it is bound by sin until freed by the Holy Spirit (Romans 8:7-8). Furthermore, the text ties this proactive agency directly to receiving a 'reward' and avoiding being 'damned.' This shifts the focus toward a works-based system of merit. In Evangelical theology, good works are the necessary fruit and evidence of a secure salvation, not the currency used to purchase or maintain it. Justification is by faith alone (Sola Fide), and while believers will be rewarded for faithful service (1 Corinthians 3:14), their salvation from damnation rests entirely on Christ's finished work, not their ability to be 'anxiously engaged.'
Conditional Repentance
Assertion
True repentance is strictly defined by and verified through the complete confessing and forsaking of sins.
Evidence from Text
Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more. By this ye may know if a man repenteth of his sins—behold, he will confess them and forsake them. (v. 42-43)
Evangelical Comparison
D&C 58:43 is a hallmark verse in Mormonism for defining repentance: confession and forsaking. While Evangelicals wholeheartedly agree that genuine biblical repentance (metanoia) involves a change of mind that leads to a change of behavior (turning away from sin, 1 John 1:9, Proverbs 28:13), the Mormon application creates a strict, performance-based conditional framework. In Mormon theology, if a person repeats a sin, it is interpreted that they never truly 'forsake[d]' it, thus nullifying their previous repentance and bringing back the guilt of former sins (as explicitly stated later in D&C 82:7). In Evangelical theology, justification is a one-time forensic declaration based on faith in Christ's imputed righteousness (Romans 4:5). Ongoing repentance is part of progressive sanctification, not the basis for maintaining one's justified status before God. A believer may stumble and struggle with a particular sin (as Paul describes in Romans 7:15-25), but their forgiveness remains secure because it is anchored in Christ's perfect obedience, not their own perfect forsaking.
Conditional Promises and Revocation
Assertion
God issues commands and revokes promises based entirely on human obedience or failure.
Evidence from Text
Who am I that made man, saith the Lord, that will hold him guiltless that obeys not my commandments? Who am I, saith the Lord, that have promised and have not fulfilled? I command and men obey not; I revoke and they receive not the blessing. (v. 30-32)
Evangelical Comparison
The text portrays God as one who issues commands and revokes promises based entirely on human performance. While the Bible contains conditional covenants (like the Mosaic Covenant, where blessings and curses were tied to Israel's obedience), the New Covenant is established on better promises and the perfect obedience of Christ (Hebrews 8:6). In Evangelical theology, God's sovereign decrees and promises regarding salvation are not thwarted by human failure, because salvation depends on God's faithfulness, not man's (2 Timothy 2:13). The Mormon view presented here places the burden of fulfilling God's promises squarely on the believer's obedience, leading to a theology where God's grace and blessings are constantly contingent upon human merit and perfection.
Bishops as Judges in Israel
Assertion
Bishops are divinely appointed to act as judges over God's people, administering lands and judging spiritual standing.
Evidence from Text
And whoso standeth in this mission is appointed to be a judge in Israel, like as it was in ancient days, to divide the lands of the heritage of God unto his children; And to judge his people by the testimony of the just... (v. 17-18)
Evangelical Comparison
The text establishes the office of the Bishop as a literal 'judge in Israel,' responsible for temporal matters (dividing lands) and spiritual matters (judging the people). This creates a hierarchical system where a human leader mediates the believer's standing within the covenant community and determines their worthiness. In Evangelical Christianity, the veil was torn, and Christ is the sole mediator between God and man (1 Timothy 2:5). The concept of the 'priesthood of all believers' (1 Peter 2:9) means that every Christian has direct access to God. While the church has leaders (elders/pastors) for shepherding, teaching, and church discipline, they do not act as spiritual 'judges' who determine a person's worthiness before God or their right to an eternal inheritance.
Comparative Analysis
Theological Gap (Summary)
The text promotes a works-righteousness framework where human agency and proactive obedience merit eternal reward, and repentance is strictly defined by the complete forsaking of sin. It also establishes a hierarchical priesthood authority to judge believers.
Theological Gap (Explained)
The fundamental theological gap lies in the realms of Soteriology and Authority. D&C 58 explicitly ties eternal rewards and the avoidance of damnation to human performance, proactive obedience, and the complete forsaking of sin. This contradicts the Evangelical doctrine of Sola Fide (Justification by Faith Alone), which teaches that believers are declared righteous solely based on the imputed righteousness of Christ, received through faith, not by works (Ephesians 2:8-9, Titus 3:5). The text's definition of repentance (confess and forsake) becomes a legalistic trap when viewed outside the covering of grace, as it implies that any recurrence of sin invalidates the repentance. Furthermore, the text establishes a new ecclesiastical hierarchy by appointing Bishops as literal 'judges in Israel' who determine a member's standing and inheritance. It also demands absolute submission to new, extra-biblical revelation dictated by Joseph Smith. This directly violates Sola Scriptura (the belief that the Bible is the sole infallible rule of faith) and the universal priesthood of all believers, which asserts that Christians need no human mediator other than Jesus Christ.
For All Ages
Imagine you owe a billion dollars. Evangelical Christianity says Jesus paid the whole bill for you, and because you are so thankful, you try to live a good life. This Mormon text says Jesus gave you a chance to pay the bill yourself, but you have to work really hard, never make the same mistake twice, and give your money to the church leaders to prove you are sorry. It makes salvation depend on how hard you work instead of what Jesus already did.
Friction Points
Sola Scriptura
The text presents new, binding revelation that adds to the canon and commands specific geographical and financial actions.
Sola Fide
Ties eternal rewards and avoidance of damnation to proactive works (agency) and the perfect forsaking of sin.
Sola Gratia
Portrays God as revoking blessings and promises based entirely on human failure to obey.
Universal Priesthood
Establishes bishops as spiritual judges who mediate a believer's standing and inheritance.
Semantic Warnings
Terms that have different meanings between traditions:
"Repentance"
In This Text
Confessing and completely forsaking the sin; if the sin is repeated, the repentance is considered invalid.
In Evangelicalism
A change of mind and heart toward God and sin, leading to a change in behavior, but resting on Christ's ongoing forgiveness even when a believer stumbles (1 John 1:9).
Soteriology (Salvation)
Salvation Defined: Inheriting the kingdom of heaven, being crowned with glory after enduring tribulation, and receiving an eternal inheritance.
How Attained: Through keeping commandments, enduring tribulation, proactive obedience (using agency to do good), and perfectly repenting (confessing and forsaking).
Basis of Assurance: One's own ability to be 'anxiously engaged in a good cause' and to successfully and permanently forsake all sins.
Comparison to Sola Fide: The text explicitly states that 'he that doeth not anything until he is commanded... the same is damned' and 'inasmuch as men do good they shall in nowise lose their reward.' This is a direct contradiction of Romans 4:4-5, which states that to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.
Mandates & Requirements
Explicit Commands
- Hearken, O ye elders of my church, and give ear to my word, and learn of me (v. 1)
- Remember this, which I tell you before, that you may lay it to heart (v. 5)
- let him [Edward Partridge] take heed lest he fall (v. 15)
- Let no man think he is ruler; but let God rule him that judgeth (v. 20)
- Let no man break the laws of the land (v. 21)
- be subject to the powers that be (v. 22)
- in this light ye shall hold them [the laws] forth (v. 23)
- let them bring their families to this land (v. 25)
- men should be anxiously engaged in a good cause, and do many things of their own free will (v. 27)
- Martin Harris should be an example... in laying his moneys before the bishop (v. 35)
- he shall do with his moneys according as the law directs (v. 36)
- let him [Martin Harris] repent of his sins (v. 39)
- let my servant William W. Phelps stand in the office to which I have appointed him (v. 40)
- he [William W. Phelps] hath need to repent (v. 41)
- assemble yourselves together (v. 46)
- let them preach the gospel in the regions round about (v. 46)
- let them return to their homes (v. 46)
- Let them preach by the way, and bear testimony of the truth in all places (v. 47)
- call upon the rich, the high and the low, and the poor to repent (v. 47)
- let them build up churches (v. 48)
- let there be an agent appointed by the voice of the church (v. 49)
- Sidney Rigdon... shall write a description of the land of Zion, and a statement of the will of God (v. 50)
- Let them do this [purchase the region] lest they receive none inheritance (v. 53)
- let there be workmen sent forth of all kinds unto this land (v. 54)
- Let all these things be done in order (v. 55)
- let the privileges of the lands be made known from time to time (v. 55)
- let the work of the gathering be not in haste, nor by flight (v. 56)
- let my servant Sidney Rigdon consecrate and dedicate this land, and the spot for the temple (v. 57)
- let a conference meeting be called (v. 58)
- let my servants Sidney Rigdon and Joseph Smith, Jun., return, and also Oliver Cowdery (v. 58)
- let no man return from this land except he bear record by the way (v. 59)
- Let that which has been bestowed upon Ziba Peterson be taken from him (v. 60)
- let him [Ziba Peterson] stand as a member in the church, and labor with his own hands (v. 60)
- Let the residue of the elders... hold a conference upon this land (v. 61)
- let my servant Edward Partridge direct the conference (v. 62)
- let them also return, preaching the gospel by the way (v. 63)
Implicit Obligations
- Submit entirely to the authority and judgment of the Bishop.
- Accept the geographical gathering to Jackson County, Missouri as the literal will of God.
- Maintain a constant state of proactive obedience and good works to avoid damnation.
- Financially support the church's land acquisition efforts.
Ritual Requirements
- Consecrate and dedicate the land of Zion.
- Dedicate the specific spot for the temple.
- Hold formal conference meetings.
- Confess sins (implied to be done to the Bishop, who acts as the judge in Israel).
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- D&C 58:43 says we know we've repented if we confess and forsake our sins. Have you ever confessed a sin, tried to forsake it, but ended up struggling with it again? How does that make you feel about your standing with God?
- Verse 27 talks about being anxiously engaged in a good cause to bring to pass much righteousness. How do you know when you've done enough good works to secure your reward?
- If God revokes His promises when we don't obey perfectly (v. 32), how can we ever have peace or assurance about our eternal future?
Redemptive Analogies
Bridges from this text to the Gospel:
The desire for a 'feast of fat things' and the 'marriage of the Lamb'.
This imagery is drawn directly from the Bible. We can agree that God invites the broken and needy to His table. The good news of the Gospel is that we don't have to buy our way to the table or prove we are worthy through perfect obedience; Christ provides the wedding garment (His righteousness) for us freely.
Spiritual Weight
Burdens this text places on adherents:
The demand to be 'anxiously engaged' and the threat of damnation for being 'slothful' creates a never-ending treadmill of works. Believers may feel they are never doing enough to secure their reward, leading to spiritual exhaustion.
The definition of repentance as completely forsaking sin means that any relapse brings back guilt and invalidates forgiveness. This leads to a constant fear of losing one's salvation and an inability to rest in God's grace.