Section 61
Overview
Doctrine and Covenants Section 61 was dictated by Joseph Smith in August 1831 following a frightening canoe incident on the Missouri River involving Smith and several other church elders. The text serves primarily as a logistical and theological response to this natural danger. It asserts that Jesus Christ, possessing all power, has decreed destructions upon the waters in the last days. Furthermore, it introduces the novel theological claim that the Apostle John historically cursed the waters by the mouth of the Lord, making them unsafe for the saints, and that a 'destroyer' now rides upon their face. Consequently, the revelation strictly forbids Joseph Smith, Sidney Rigdon, and Oliver Cowdery from traveling by river, commanding them to travel by land and pitch tents like the ancient Israelites. It provides highly specific, individualized travel itineraries and missionary companionships for other elders, including William W. Phelps, Sidney Gilbert, Reynolds Cahoon, and Samuel H. Smith. Theologically, the text intertwines physical safety with spiritual obedience, warning that traveling on the water will cause faith to fail. It also introduces a works-based mechanism for spiritual purity, stating that elders will make their garments 'spotless' before God by declaring the word to the wicked. The section concludes with eschatological warnings to be watchful for the sudden return of the Son of Man and to pray constantly against temptation.
Key Figures
- The Lord / Jesus Christ: The claimed divine author of the revelation, who asserts He has all power, forgives sins, curses the waters, and directs the specific movements of the elders.
- Joseph Smith, Jun.: The prophet receiving the revelation, who is specifically commanded to avoid water travel and to withhold preaching until reaching Cincinnati.
- John the Apostle: Invoked as the historical instrument through whom the Lord cursed the waters in the last days.
- The Destroyer: An ominous, undefined entity (often interpreted in Mormonism as Satan or a destroying angel) that the text claims rides upon the face of the waters.
- Sidney Gilbert: An elder commanded to travel in haste on his mission and to take only what is not needful with him.
- William W. Phelps: An elder who, according to the section heading, saw a vision of the destroyer on the water; commanded to travel in haste with Sidney Gilbert.
- Sidney Rigdon: Commanded alongside Joseph Smith to avoid water travel and to preach judgment against Cincinnati.
- Oliver Cowdery: Commanded alongside Joseph Smith and Sidney Rigdon regarding travel and preaching.
- Reynolds Cahoon: Commanded to remain as a companion to Samuel H. Smith until they return home.
- Samuel H. Smith: Commanded to remain as a companion to Reynolds Cahoon for a 'wise purpose'.
Doctrines Analyzed
Key theological claims identified in this text:
Cursing of the Waters
Assertion
God has cursed the waters in the last days through the Apostle John, making them unsafe for travel, and a 'destroyer' now rides upon them.
Evidence from Text
Behold, I, the Lord, in the beginning blessed the waters; but in the last days, by the mouth of my servant John, I cursed the waters. Wherefore, the days will come that no flesh shall be safe upon the waters... I, the Lord, have decreed, and the destroyer rideth upon the face thereof
Evangelical Comparison
In this text, a localized natural danger (a canoe accident on a river) is elevated to a universal, eschatological doctrine. The text claims that the Apostle John cursed the waters in the last days and that a 'destroyer' rides upon them, making water travel spiritually and physically perilous. Evangelical Christianity, grounded in Sola Scriptura, finds no biblical evidence for John cursing the waters for travelers. While the Book of Revelation speaks of waters turning to blood or becoming bitter as specific, future judgments (Revelation 8:10-11, 16:4), it does not teach that natural bodies of water are currently cursed domains ruled by a destroyer that believers must avoid. Evangelicals view the natural world as fallen but under God's sovereign control, not divided into 'blessed' land and 'cursed' water domains that dictate travel methods.
Spotlessness through Preaching
Assertion
Elders achieve spiritual spotlessness before God by declaring the word to the wicked and ridding their garments of their blood.
Evidence from Text
And now, concerning the residue, let them journey and declare the word among the congregations of the wicked... And inasmuch as they do this they shall rid their garments, and they shall be spotless before me.
Evangelical Comparison
D&C 61:33-34 establishes a direct causal link between the act of preaching ('declare the word') and achieving a state of spiritual purity ('they shall be spotless before me'). This reflects a works-righteousness paradigm where human effort contributes to one's standing before God. In stark contrast, Evangelical Christianity adheres to Sola Fide (Justification by Faith Alone) and Sola Gratia (Grace Alone). The Bible teaches that believers are made spotless entirely by the blood of Jesus Christ (1 Peter 1:19, 1 John 1:7) and that God imputes Christ's perfect righteousness to the believer apart from works (Romans 4:5-6, 2 Corinthians 5:21). While preaching the gospel is a vital act of obedience and love, it is the fruit of salvation, not the mechanism by which a person becomes spotless or justified before a holy God.
Mutable Divine Anger
Assertion
God's anger toward believers is volatile and can fluctuate from day to day based on their immediate actions or circumstances.
Evidence from Text
I, the Lord, was angry with you yesterday, but today mine anger is turned away.
Evangelical Comparison
The text portrays God as having a fluctuating, almost temperamental disposition toward His followers, stating He was 'angry with you yesterday, but today mine anger is turned away.' This suggests that a believer's standing with God is precarious and subject to daily shifts based on performance or minor infractions. Evangelical theology, rooted in the finished work of Christ, teaches that Jesus was the perfect propitiation (wrath-absorbing sacrifice) for our sins (1 John 2:2). For those who are in Christ, God's judicial anger is permanently turned away. Romans 8:1 declares, 'There is therefore now no condemnation for those who are in Christ Jesus.' While God may lovingly discipline His children (Hebrews 12:6), His fundamental disposition toward justified believers is one of unwavering grace and peace (Romans 5:1), not volatile anger.
Comparative Analysis
Theological Gap (Summary)
The text diverges from Evangelicalism by introducing extra-biblical superstitions about cursed waters, portraying God's anger as volatile and easily fluctuating, and teaching that believers achieve spiritual spotlessness through the work of preaching rather than solely through the blood of Christ.
Theological Gap (Explained)
The theological gap between D&C 61 and Evangelical Christianity is pronounced in three major areas: Soteriology, Theology Proper, and Epistemology. Soteriologically, the text violates Sola Fide by asserting that elders become 'spotless' before God by declaring the word (v. 34). This transforms justification from a declarative act of God based on Christ's imputed righteousness into a progressive state achieved through human effort and missionary labor. In Evangelical theology, our spotlessness is an objective reality secured entirely by the cross (Hebrews 10:14). Regarding Theology Proper, the text presents a highly mutable view of God's disposition. Verse 20 states, 'I, the Lord, was angry with you yesterday, but today mine anger is turned away.' This portrays a God whose wrath is volatile and contingent on daily human performance, contradicting the biblical doctrine of propitiation, wherein Christ fully absorbed and satisfied the wrath of God for the believer (Romans 5:9). Epistemologically, the text introduces extra-biblical lore—specifically the claim that the Apostle John cursed the waters in the last days. This violates Sola Scriptura by demanding adherence to new, historically unverifiable doctrines that spiritualize natural dangers (a canoe accident) into universal demonic threats (the destroyer on the waters). This fosters a worldview driven by superstition and prophetic micromanagement rather than the sufficiency of the biblical text.
For All Ages
Imagine you spilled grape juice all over your favorite white shirt. In the Bible, God says that Jesus washes our shirt perfectly clean with His own blood when we trust Him. We don't have to do anything to earn it; it's a free gift. But in this text, it says you have to go out and preach to people in order to make your shirt clean and 'spotless.' That means you are trying to clean the shirt yourself by doing good works. Also, this text says that God was angry yesterday, but today He is happy again. It makes God sound like He changes His mood based on what we do every day. But the Bible teaches that because of Jesus, God is always at peace with His children. Finally, the text says that water is cursed and a scary 'destroyer' lives on it, so people shouldn't travel by boat. The Bible doesn't teach that water is cursed like that; God made the water and He is in control of it.
Friction Points
Sola Scriptura
Introduces extra-biblical revelation claiming the Apostle John cursed the waters and that a destroyer rules them.
Sola Fide
Teaches that believers become spotless before God through the work of preaching rather than by faith alone.
Sufficiency of Scripture
Requires believers to submit to the micro-management of a modern prophet for physical and spiritual safety, rather than relying on biblical wisdom.
Theology Proper / Christology
Portrays God's anger toward believers as volatile and fluctuating, undermining the finality of Christ's propitiatory sacrifice.
Semantic Warnings
Terms that have different meanings between traditions:
"Spotless"
In This Text
A state of spiritual purity achieved by human effort, specifically by declaring the word and ridding one's garments of the blood of the wicked.
In Evangelicalism
A state of perfect righteousness imputed to the believer solely through faith in the atoning blood of Jesus Christ.
"Forgiveness"
In This Text
A pardon granted by God that appears contingent on immediate behavioral compliance and can be quickly replaced by divine anger if mistakes are made.
In Evangelicalism
A definitive, positional reality for the justified believer based on Christ's finished work, resulting in permanent peace with God.
Soteriology (Salvation)
Salvation Defined: Abiding the day of the Lord's coming and receiving the blessings of the kingdom.
How Attained: Through a combination of humbling oneself, being faithful, obeying specific prophetic directives, and performing works (preaching) to become spotless.
Basis of Assurance: Assurance is precarious, based on continuous obedience to the prophet's commands and maintaining a level of performance that keeps God's fluctuating anger turned away.
Comparison to Sola Fide: The text explicitly contradicts Sola Fide. Verse 34 states, 'inasmuch as they do this [declare the word] they shall rid their garments, and they shall be spotless before me.' This makes justification (spotlessness) contingent on human works. Romans 3:28 states, 'For we hold that one is justified by faith apart from works of the law.'
Mandates & Requirements
Explicit Commands
- Sidney Gilbert and William W. Phelps must be in haste upon their errand and mission (v. 7, 9).
- Gilbert and Phelps must take their former company (v. 9).
- The residue must take what is needful for clothing (v. 11).
- Sidney Gilbert must take what is not needful with him (v. 12).
- Forewarn brethren concerning the waters, that they come not upon them (v. 18, 26).
- Those spoken of must take their journey in haste (v. 21).
- Sidney Rigdon, Joseph Smith Jun., and Oliver Cowdery must not come upon the waters to journey, save upon the canal (v. 23).
- Journey by land after leaving the canal (v. 24).
- Pitch tents by the way like the children of Israel (v. 25).
- Do as the Spirit of the living God commandeth (v. 28).
- Rigdon, Smith, and Cowdery must not open their mouths in congregations of the wicked until Cincinnati (v. 30).
- Lift up voices unto God against the people of Cincinnati (v. 31).
- Journey from Cincinnati to the congregations of their brethren (v. 32).
- The residue must journey and declare the word among the congregations of the wicked (v. 33).
- Journey together, or two by two (v. 35).
- Reynolds Cahoon and Samuel H. Smith must not be separated until they return home (v. 35).
- Be of good cheer (v. 36).
- Gird up your loins (v. 38).
- Be watchful and be sober (v. 38).
- Look forth for the coming of the Son of Man (v. 38).
- Pray always that you enter not into temptation (v. 39).
Implicit Obligations
- Believe that natural bodies of water are cursed and inhabited by a demonic destroyer.
- Accept Joseph Smith's specific, micro-managed travel logistics as the literal, infallible voice of God.
- View natural accidents (like canoe trouble) as spiritual manifestations of divine wrath or demonic power.
- Maintain a state of constant behavioral humility to secure the blessings of the kingdom.
- Believe that preaching the gospel is a necessary mechanism for personal purification and justification.
Ritual Requirements
- Confession of sins with humble hearts to receive forgiveness (v. 2).
- Preaching and declaring the word, which functions as a purifying act to make garments spotless (v. 33-34).
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- In verse 34, the Lord says that by declaring the word, the elders will become 'spotless' before Him. How do you understand the process of becoming spotless? How does that compare to what 1 John 1:7 says about how we are cleansed?
- Verse 20 mentions that the Lord was angry yesterday, but today His anger is turned away. Does this mean God's disposition toward us changes day by day based on our actions? How does that impact your sense of peace with God?
- Knowing that this revelation came right after Joseph Smith and the elders had a scary canoe accident on the river, do you think the command to avoid the water was a practical safety measure, or a universal spiritual truth about cursed waters?
Redemptive Analogies
Bridges from this text to the Gospel:
The need to be warned of danger and saved from destruction.
Just as the elders felt an urgent need to warn people of physical danger on the river, Christians feel an urgent need to warn the world of spiritual judgment. However, the true refuge is not found in traveling by land, but in fleeing to Jesus Christ, who is our ultimate safety and 'ark' of salvation.
Spiritual Weight
Burdens this text places on adherents:
The believer carries the heavy burden of needing to perform missionary work (declaring the word) in order to achieve a 'spotless' standing before God. This creates a treadmill of works where one can never be certain they have preached enough to be truly clean.
The text instills a fear of the natural world, specifically bodies of water, by teaching they are cursed and inhabited by a 'destroyer.' This fosters a superstitious mindset where natural accidents are viewed as demonic attacks or signs of failing faith.
Because God is portrayed as being angry one day and appeased the next, the believer suffers from a lack of assurance. They cannot rest in the finished work of Christ, but must constantly monitor their behavior to ensure God is not currently angry with them.