Section 24
Overview
Section 24 of the 1835 Doctrine and Covenants (known as Section 65 in the modern LDS edition) is a brief but theologically dense revelation concerning prayer, ecclesiology, and eschatology. Dictated by Joseph Smith in October 1831, the text functions as an eschatological manifesto for the early Latter Day Saint movement. It boldly claims that the 'keys of the kingdom of God' have been newly committed to men on earth, establishing the institutional LDS Church as the exclusive authorized vehicle for God's work. The text heavily appropriates biblical imagery, most notably Daniel 2's prophecy of the 'stone cut out of the mountain without hands,' applying it directly to the 19th-century LDS gospel rolling forth to fill the earth. Furthermore, it creates a distinct theological dichotomy between the 'kingdom of God' (defined here as the earthly LDS Church) and the 'kingdom of heaven' (the heavenly realm and Christ's returning presence). The revelation places a significant mandate on adherents to actively prepare the earth for the Second Coming, the 'supper of the Lamb,' and the arrival of the 'bridegroom,' culminating in a doxology reminiscent of the Lord's Prayer.
Key Figures
- The Lord / Son of man / Bridegroom / Lamb: Jesus Christ, whose Second Coming is the focal point of the text's preparation mandates.
- Man on the earth: A collective reference to Joseph Smith and the LDS priesthood leadership to whom the 'keys of the kingdom' are claimed to be committed.
Doctrines Analyzed
Key theological claims identified in this text:
Restoration of the Keys of the Kingdom
Assertion
The text claims that the keys of God's kingdom have been newly committed to men on earth (specifically the LDS leadership) to facilitate the spread of the gospel.
Evidence from Text
The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth
Evangelical Comparison
In Mormon theology, the 'keys of the kingdom' represent specific priesthood authority required to govern the church and perform saving ordinances. This text asserts that these keys had to be 'committed unto man on the earth' in the modern era, implying a prior total apostasy where these keys were lost. Evangelical Christianity, adhering to the biblical witness, maintains that the keys given to Peter and the Apostles (Matthew 16:19, 18:18) represent the authority to declare the terms of the Gospel (binding and loosing). Because the Gospel is preserved infallibly in Scripture (Sola Scriptura) and the universal Church has never ceased to exist (Matthew 16:18), Evangelicals reject the premise that these keys were ever lost or needed restoration through Joseph Smith.
The Stone Cut Without Hands (LDS Ecclesiology)
Assertion
The text identifies the restored LDS gospel and church as the fulfillment of Daniel's prophecy of the stone cut out of the mountain without hands.
Evidence from Text
...from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth
Evangelical Comparison
This text appropriates Daniel 2:44-45, applying the imagery of the 'stone cut out of the mountain without hands' to the 19th-century Latter Day Saint movement. It posits that the LDS Church will grow to fill the entire earth prior to the Second Coming. Evangelical Christianity interprets Daniel 2 historically and Christologically. The 'days of those kings' refers to the Roman Empire, during which Jesus Christ (the stone) inaugurated the Kingdom of God (Mark 1:15). The Kingdom is currently expanding through the global preaching of the biblical Gospel by the universal Church, and will be consummated at Christ's return. Applying this prophecy exclusively to a modern denomination fundamentally alters biblical eschatology and ecclesiology.
Distinction Between Kingdom of God and Kingdom of Heaven
Assertion
The text creates a dichotomy where the 'Kingdom of God' is the earthly institution (the LDS Church) and the 'Kingdom of Heaven' is the divine realm that will come down to meet it.
Evidence from Text
...to meet the kingdom of God which is set up on the earth: wherefore, may the kingdom of God go forth, that the kingdom of heaven may come
Evangelical Comparison
The text explicitly divides the 'Kingdom of God' (set up on earth) from the 'Kingdom of Heaven' (coming down from above). In LDS theology, the Kingdom of God is the political and institutional Church on earth, which must be built up to receive Christ. Evangelical theology, based on exegesis of the Synoptic Gospels, recognizes 'Kingdom of God' and 'Kingdom of Heaven' as synonymous. Matthew, writing to a Jewish audience, preferred 'Kingdom of Heaven' to avoid unnecessary use of the divine name, while Mark and Luke used 'Kingdom of God' for Gentile readers. Both terms refer to God's redemptive rule and reign, which is 'already but not yet'—present spiritually in believers and the universal Church, and future in its physical consummation.
Comparative Analysis
Theological Gap (Summary)
The text redefines the biblical 'Kingdom of God' as a specific, modern earthly institution (the LDS Church) and claims exclusive possession of the 'keys of the kingdom,' denying the continuity and authority of the universal Christian Church.
Theological Gap (Explained)
The fundamental theological gap lies in ecclesiology and the interpretation of redemptive history. Evangelical Christianity holds to a universal, invisible Church composed of all true believers, inaugurated by Christ and empowered at Pentecost. The 'keys of the kingdom' (Matthew 16) represent the authority of the Gospel message itself, which has been continuously preached by the Church throughout history. In contrast, this text asserts a paradigm of total apostasy and exclusive restoration. By claiming the keys were 'committed unto man on the earth' in 1831, it delegitimizes all other Christian bodies. Furthermore, by identifying the LDS Church as the 'stone cut out of the mountain without hands' (Daniel 2), it shifts the focal point of the prophecy from the incarnation and the universal reign of Christ to the institutional expansion of a 19th-century American religious movement. This creates a works-oriented eschatology where the earthly institution must be sufficiently built up to 'meet' the heavenly kingdom.
For All Ages
Imagine the 'Kingdom of God' is like a giant, beautiful family that includes everyone who loves and trusts Jesus, no matter what building they go to on Sunday. The Bible says Jesus started this family 2,000 years ago, and it has never stopped growing. But this text says that the true family was lost, and God had to give the 'keys' (the authority to run the family) to a specific group of men in the 1800s. It teaches that this specific group is the 'stone' from the Bible that will fill the whole earth. Evangelical Christians believe the 'stone' is Jesus and His universal family, not just one specific church organization.
Friction Points
Sola Scriptura
Introduces new, binding revelation that reinterprets biblical prophecy (Daniel 2) and claims exclusive authority not found in the biblical text.
Universal Priesthood / Ecclesiology
Denies the continuity of the universal Church by claiming the 'keys' had to be restored to a specific group of men, establishing an exclusive mediating hierarchy.
Semantic Warnings
Terms that have different meanings between traditions:
"Keys of the kingdom"
In This Text
Exclusive priesthood authority restored to Joseph Smith and the LDS Church to govern and perform saving ordinances.
In Evangelicalism
The authority given to the Apostles to declare the terms of the Gospel (binding and loosing), fulfilled in the preaching of salvation by faith in Christ.
"Kingdom of God"
In This Text
The institutional, earthly organization of the Latter-day Saint church.
In Evangelicalism
The redemptive rule and reign of God, present spiritually in the lives of believers and the universal Church, and to be consummated physically at Christ's return.
Soteriology (Salvation)
Salvation Defined: While not explicitly detailing individual salvation, the text defines eschatological success as being 'prepared for the days to come' when the Son of Man returns.
How Attained: Attained by hearkening to the restored keys, praying, and actively preparing the earthly kingdom.
Basis of Assurance: Assurance is tied to participation in the earthly 'kingdom of God' (the LDS Church) which holds the keys.
Comparison to Sola Fide: The text does not mention faith or grace. Instead, it focuses heavily on human action ('Prepare ye', 'make ready', 'make known') and institutional expansion as the necessary precursors to Christ's return, contrasting with the Evangelical focus on resting in Christ's finished work (Ephesians 2:8-9).
Mandates & Requirements
Explicit Commands
- Hearken
- Prepare ye the way of the Lord
- make his paths straight
- prepare ye the supper of the Lamb
- make ready for the bridegroom
- pray unto the Lord
- call upon his holy name
- make known his wonderful works among the people
- call upon the Lord, that his kingdom may go forth upon the earth
Implicit Obligations
- Accept the claim that the keys of the kingdom have been exclusively committed to the leaders of this specific earthly organization.
- Actively participate in missionary work to ensure the 'gospel rolls forth' to fill the earth.
- Assume personal and institutional responsibility for preparing the world for the Second Coming.
Ritual Requirements
- Prayer (specifically directed toward the expansion of the earthly kingdom)
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- When you read Daniel 2, specifically verses 40-44, it talks about the stone being cut out during the days of the fourth kingdom (the Roman Empire). How do you reconcile the timing of that prophecy with a church founded in 1830?
- If Jesus promised in Matthew 16:18 that the gates of hell would not prevail against His church, what does it mean for the 'keys' to have been completely lost and needing restoration?
- How do you personally carry the weight of needing to 'prepare the earth' for the Second Coming? Does it ever feel overwhelming?
Redemptive Analogies
Bridges from this text to the Gospel:
Longing for the Bridegroom and the Supper of the Lamb
Both Evangelicals and Latter-day Saints share a deep, beautiful longing for the return of Jesus Christ to make all things new. This shared hope can be a bridge to discuss *how* we are made ready for the Bridegroom—not by our own institutional preparations or works, but by being clothed in the perfect righteousness of Christ through faith.
Spiritual Weight
Burdens this text places on adherents:
The text places the responsibility of preparing the entire earth for the Second Coming squarely on the shoulders of the church members ('wherefore, may the kingdom of God go forth, that the kingdom of heaven may come'). This creates a heavy burden of performance, where the return of Christ is functionally contingent upon the missionary success and institutional expansion of the church.
By asserting that the 'keys' are exclusively held by the earthly organization, the believer is bound to the institution for their spiritual validity and eschatological safety. They cannot simply rely on Christ; they must remain in good standing with the men who hold the keys.