Section 113
Overview
Doctrine and Covenants Section 113 is a brief but theologically significant text structured as a Question-and-Answer session regarding specific verses in the biblical book of Isaiah (chapters 11 and 52). Dictated by Joseph Smith in March 1838 at Far West, Missouri, the text provides authoritative Latter-day Saint exegesis on Old Testament prophecy. While it affirms traditional Christian understanding by identifying the 'Stem of Jesse' (Isaiah 11:1) as Jesus Christ, it radically departs from historical Christian orthodoxy by bifurcating the subsequent Messianic titles. It claims that the 'rod' and the 'root of Jesse' refer not to Christ, but to a latter-day servant (widely understood in Mormonism to be Joseph Smith or a composite prophetic figure) who is a descendant of both Jesse and Joseph/Ephraim. This servant is said to hold 'much power,' 'the priesthood,' and 'the keys of the kingdom' to gather people in the last days. Furthermore, responding to questions from Elias Higbee, the text interprets Isaiah 52's call for Zion to 'put on thy strength' as a mandate for latter-day believers to assume the authority of the priesthood, which is claimed by right of lineage. The text concludes by defining the 'bands of her neck' as the curses of God upon scattered Israel, promising divine revelation to those who return to the Lord.
Key Figures
- Christ: Identified as the 'Stem of Jesse' from Isaiah 11.
- A servant in the hands of Christ (The Rod): A latter-day figure, partly descended from Jesse and Ephraim, given much power.
- A descendant of Jesse and Joseph (The Root): A latter-day figure holding priesthood keys to gather the people.
- Elias Higbee: The individual who posed the questions regarding Isaiah 52.
- Zion / Scattered remnants: The people called to return to the Lord, put on priesthood authority, and receive revelation.
Doctrines Analyzed
Key theological claims identified in this text:
Bifurcation of Messianic Prophecy
Assertion
The prophetic titles 'rod' and 'root of Jesse' in Isaiah 11 do not refer to Jesus Christ, but to a latter-day human servant.
Evidence from Text
What is the root of Jesse spoken of in the 10th verse of the 11th chapter? Behold, thus saith the Lord, it is a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom
Evangelical Comparison
In Evangelical theology, Isaiah 11 is a unified Messianic prophecy. The 'Stem', 'Branch', 'Rod', and 'Root' are universally understood by biblical scholars and the New Testament authors to be Jesus Christ. The Apostle Paul explicitly quotes Isaiah 11:10 in Romans 15:12, stating, 'There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust,' applying it directly and exclusively to Jesus. Furthermore, Jesus identifies Himself in Revelation 22:16 as 'the root and the offspring of David.' Doctrine and Covenants 113 creates a severe theological rupture by splitting this prophecy, affirming Christ as the 'Stem' but inserting a latter-day human servant (Joseph Smith) as the 'Rod' and 'Root.' This diminishes the exclusivity of Christ's fulfillment of Old Testament prophecy and elevates a human leader to a Messianic textual status.
Lineage-Based Priesthood Authority
Assertion
Priesthood authority is a literal power that belongs to certain individuals by right of physical lineage (specifically Ephraim/Joseph).
Evidence from Text
...to put on her strength is to put on the authority of the priesthood, which she, Zion, has a right to by lineage; also to return to that power which she had lost.
Evangelical Comparison
D&C 113 asserts that the 'strength' of Zion is the 'authority of the priesthood,' which is claimed 'by lineage' (specifically tracing back to Joseph and Ephraim). This reflects the Mormon doctrine of patriarchal blessings and literal Israelite descent as a prerequisite for certain spiritual privileges. In stark contrast, Evangelical Christianity adheres to the New Testament teaching that the lineage-based Levitical priesthood was entirely fulfilled and rendered obsolete by Christ's Melchizedekian priesthood (Hebrews 7:11-14). Under the New Covenant, all who are in Christ are made part of a 'royal priesthood' (1 Peter 2:9) regardless of physical genealogy. The Apostle Paul explicitly warns against devoting oneself to 'endless genealogies' (1 Timothy 1:4), emphasizing that spiritual authority and standing are based on faith in Christ, not physical lineage.
Exclusive Keys of the Kingdom
Assertion
A specific latter-day servant holds the exclusive 'keys of the kingdom' necessary for the gathering of God's people.
Evidence from Text
...unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days.
Evangelical Comparison
The text claims that a latter-day descendant of Joseph holds the 'keys of the kingdom' to act as an 'ensign' for gathering people. In Mormonism, these 'keys' represent the exclusive right to preside over and direct the administration of priesthood ordinances, which are deemed necessary for exaltation. Evangelicals understand the 'keys of the kingdom' (Matthew 16:19) as the authority to declare the Gospel, which opens the kingdom of heaven to all who believe. This authority is not centralized in a single modern prophetic office but is the possession of the entire true Church built upon the foundation of the biblical apostles and prophets, with Christ as the cornerstone (Ephesians 2:20). Furthermore, Evangelicals view Jesus Christ Himself as the ultimate 'ensign' (banner) to whom the nations gather (John 12:32).
Comparative Analysis
Theological Gap (Summary)
D&C 113 diverges sharply from Evangelicalism by reassigning the Messianic titles of 'Rod' and 'Root' in Isaiah 11 to a latter-day human leader, and by asserting that spiritual authority is mediated through a restored, lineage-based priesthood.
Theological Gap (Explained)
The theological gap between D&C 113 and Evangelical Christianity centers on Christology and ecclesiology. Christologically, Evangelicals maintain a high, exclusive view of Jesus Christ as the sole fulfillment of the Davidic/Jesseic prophecies in Isaiah 11. By interpreting the 'rod' and 'root' as a latter-day servant (Joseph Smith), D&C 113 engages in a form of prophetic usurpation, transferring glory and prophetic fulfillment from the God-Man to a mere human. Ecclesiologically, D&C 113 reinforces the Mormon paradigm of a necessary, hierarchical, lineage-based priesthood. It insists that Zion must 'put on the authority of the priesthood' to have strength. Evangelicals argue that the veil was torn at Christ's crucifixion, granting all believers direct access to God (Hebrews 4:16). The imposition of a human mediator holding 'keys of the kingdom' is viewed by Evangelicals as a regression to Old Covenant shadows, denying the sufficiency of Christ's high priesthood.
For All Ages
Imagine you have a favorite superhero, and there is an old book that promises this superhero will come and save the day. The book gives the superhero four special nicknames: The Stem, The Branch, The Rod, and The Root. Christians believe all four of those nicknames belong to Jesus, because Jesus is the ultimate superhero who saves us. But this text (D&C 113) says, 'Wait, Jesus is only the Stem. The Rod and the Root are actually nicknames for a regular man who will come much later to lead a church.' Christians disagree with this because the Bible says Jesus gets all the glory and all the special nicknames, and we don't need another man to hold the 'keys' to save us.
Friction Points
Christology / Sola Scriptura
Reassigns the Messianic titles 'Rod' and 'Root' from Isaiah 11 to a latter-day human servant, contradicting the New Testament's application of these titles exclusively to Jesus Christ (Romans 15:12, Rev 22:16).
Universal Priesthood
Asserts that spiritual strength and authority require a lineage-based priesthood, denying the New Testament teaching that all believers are priests and that physical lineage is spiritually irrelevant under the New Covenant.
Sola Scriptura
Claims new, binding revelation that alters the established, historical meaning of biblical texts.
Semantic Warnings
Terms that have different meanings between traditions:
"Priesthood"
In This Text
An exclusive authority and power held by specific individuals, often tied to lineage, necessary to gather Zion and administer the kingdom.
In Evangelicalism
In the Old Testament, a specific Levitical class. In the New Testament, the universal status of all believers who have direct access to God through Christ, the final High Priest (1 Peter 2:9).
"Keys of the Kingdom"
In This Text
The exclusive right of presidency and administration over the church and its ordinances, held by a specific latter-day servant.
In Evangelicalism
The authority given to the apostles (and by extension, the Church) to declare the Gospel, which opens the kingdom of heaven to believers and shuts it to unbelievers (Matthew 16:19).
"Zion"
In This Text
A specific group of gathered latter-day saints, often associated with a physical location and a specific priesthood organization.
In Evangelicalism
Historically Jerusalem; spiritually, the heavenly city of God and the universal Church of all true believers (Hebrews 12:22).
Soteriology (Salvation)
Salvation Defined: In this context, salvation is framed corporately as the 'redemption of Israel' and the gathering of Zion from its scattered, cursed condition.
How Attained: By returning to the Lord, which is inextricably linked to putting on the authority of the priesthood and gathering under the servant who holds the keys.
Basis of Assurance: Receiving ongoing revelation ('he will speak to them') and possessing the proper priesthood authority.
Comparison to Sola Fide: D&C 113 implicitly denies Sola Fide by making redemption and spiritual strength dependent upon a hierarchical priesthood structure and a specific human leader holding 'keys.' In Evangelicalism, salvation is by faith alone in Christ alone, requiring no secondary human mediator or lineage-based priesthood (1 Timothy 2:5).
Mandates & Requirements
Explicit Commands
- Return to the Lord from whence they have fallen (v. 10)
Implicit Obligations
- Acknowledge and submit to the latter-day servant who holds the keys of the kingdom (v. 6)
- Put on the authority of the priesthood (v. 8)
- Gather together as the people of the Lord in the last days (v. 6)
Ritual Requirements
- Receive priesthood ordination/authority, which is tied to lineage (v. 8)
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- In D&C 113:5-6, the 'root of Jesse' is identified as a latter-day servant. How do you reconcile this with Romans 15:12 and Revelation 22:16, where the New Testament explicitly identifies Jesus as the Root of Jesse?
- If the New Testament teaches that Jesus fulfilled and ended the need for a lineage-based priesthood (Hebrews 7), why does D&C 113:8 say that Zion has a right to the priesthood 'by lineage'?
- When you read Isaiah 11, does it seem like the prophet is talking about two different saviors (Christ and a latter-day servant), or one unified Messianic figure?
Redemptive Analogies
Bridges from this text to the Gospel:
The Ensign for the Gathering of the People
The desire for a banner or ensign to rally around and find belonging is a deep human need. While D&C 113 points to a human servant and an earthly organization, the Gospel points to Jesus Christ lifted up on the cross as the ultimate ensign. Jesus said, 'And I, if I be lifted up from the earth, will draw all men unto me' (John 12:32). We don't need to gather to a specific geography or human leader; we gather to Christ Himself.
Spiritual Weight
Burdens this text places on adherents:
By inserting a human servant with exclusive 'keys' between the believer and the fulfillment of prophecy, the text binds the believer's spiritual security to an institution and its human leaders. The believer cannot simply trust in Christ (the Stem); they must also submit to the Servant (the Root) and his successors. This creates a burden of institutional loyalty that competes with loyalty to Christ.
The emphasis on priesthood 'by lineage' and the need to 'put on her strength' creates a tiered spiritual system. Those who cannot trace their lineage (or who are not granted the priesthood) may feel spiritually secondary. Furthermore, 'putting on' this authority implies a performance metric where one must maintain worthiness to exercise this power, leading to a works-righteousness mindset.