Section 59
Overview
Received by Joseph Smith in August 1831 in Jackson County, Missouri, Doctrine and Covenants Section 59 functions as a covenantal charter for the newly dedicated land of Zion. The historical context is significant: the land had just been consecrated, the temple site dedicated, and the community had experienced its first death (Polly Knight). In response, this revelation outlines the behavioral and liturgical expectations for the Saints to secure God's blessings in this new settlement. The text blends biblical moral imperatives—echoing the Decalogue's commands against stealing, adultery, and murder (v. 6)—with specific Latter-day Saint liturgical demands, such as offering sacraments, oblations, and confessing sins to the brethren (v. 9-12). Theologically, the text establishes a strict performance-based soteriology. Verse 23 explicitly declares that 'he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come,' directly contradicting the Evangelical doctrine of justification by faith alone. Furthermore, the text introduces unique behavioral micromanagement, notably classifying 'much laughter' as a sin (v. 15) and demanding strict Sabbath observance as the mechanism to remain 'unspotted from the world' (v. 9). While the text beautifully articulates a theology of creation stewardship—affirming that the earth's fullness is for human benefit and joy (v. 16-20)—it bounds this stewardship with severe warnings. God's wrath is explicitly said to be kindled against anyone who fails to confess His hand in all things or fails to obey His commandments (v. 21). Ultimately, D&C 59 presents a religious framework where eternal life and divine favor are contingent upon rigorous obedience, ritual participation, and the avoidance of specific behavioral infractions.
Key Figures
- The Lord: The claimed divine author of the revelation, who dictates the terms of the covenant, the requirements for blessing, and the conditions of His wrath.
- Joseph Smith: The prophetic mediator receiving and delivering this revelation to the early Latter-day Saints.
- Polly Knight: Mentioned in the historical metadata as the first Church member to die in Zion, prompting the revelation's opening promises regarding those who die in the Lord (v. 2).
Doctrines Analyzed
Key theological claims identified in this text:
Works-Righteousness for Eternal Life
Assertion
Eternal life is granted as a reward to those who perform works of righteousness.
Evidence from Text
But learn that he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come. (v. 23)
Evangelical Comparison
In Doctrine and Covenants 59:23, eternal life is explicitly framed as a 'reward' for the one who 'doeth the works of righteousness.' This establishes a merit-based soteriology where human effort and obedience are the instrumental causes of ultimate salvation. This paradigm is foundational to Latter-day Saint theology, which often views grace as an enabling power to help individuals perform the works necessary for exaltation. Evangelical Christianity, grounded in Sola Fide (faith alone) and Sola Gratia (grace alone), vehemently rejects this premise. According to the biblical baseline, if eternal life is a reward for works, it ceases to be grace. Romans 4:4-5 explicitly states, 'Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness.' Furthermore, Ephesians 2:8-9 declares that salvation is the gift of God, 'not a result of works, so that no one may boast.' The Evangelical view is that works are the fruit and evidence of salvation, never the root or prerequisite for earning eternal life.
Sabbath Observance for Sanctification
Assertion
Keeping the Sabbath day strictly, including offering sacraments and resting from labor, is the mechanism by which a person keeps themselves unspotted from the world.
Evidence from Text
And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day (v. 9)
Evangelical Comparison
D&C 59:9 posits a direct causal relationship between strict Sabbath observance (going to the house of prayer, offering sacraments) and maintaining spiritual purity ('keep thyself unspotted from the world'). This places the burden of sanctification and purity squarely on the believer's adherence to liturgical and temporal regulations. The text implies that the world's 'spots' are removed or avoided through the performance of these specific weekly rituals. In contrast, Evangelical Christianity teaches that believers are cleansed from sin solely by the blood of Jesus Christ (1 John 1:7). While James 1:27 does mention keeping oneself 'unstained from the world,' the New Testament context places this within the framework of a life transformed by the indwelling Holy Spirit, not through mandatory Sabbath observance. In fact, the Apostle Paul explicitly warns against allowing anyone to pass judgment regarding a Sabbath day, calling it a shadow of the things to come, with the substance belonging to Christ (Colossians 2:16-17). Evangelicalism views Christ as our ultimate Sabbath rest (Hebrews 4), and purity is maintained through abiding in Him, not through ritualistic calendar observance.
The Sin of Laughter
Assertion
Engaging in 'much laughter' is explicitly categorized as a sin.
Evidence from Text
And inasmuch as ye do these things with thanksgiving, with cheerful hearts and countenances, not with much laughter, for this is sin, but with a glad heart and a cheerful countenance (v. 15)
Evangelical Comparison
Verse 15 introduces a highly specific behavioral prohibition: 'much laughter' is declared to be a sin. While the text encourages a 'glad heart and a cheerful countenance,' it draws a strict, albeit subjective, line at excessive laughter. This reflects a puritanical or ascetic strain within early Mormonism, where solemnity was equated with reverence, and exuberance was viewed with suspicion as a loss of spiritual decorum. Evangelical Christianity finds no biblical basis for categorizing laughter as a sin. While the Bible warns against foolish or mocking behavior (Ephesians 5:4), laughter itself is often portrayed as a divine blessing and a natural response to God's grace. Psalm 126:2 declares, 'Then our mouth was filled with laughter, and our tongue with shouts of joy; then they said among the nations, "The Lord has done great things for them."' The Evangelical baseline views joy and laughter as gifts from God, not as behavioral infractions that kindle divine wrath. The imposition of such a rule creates a legalistic burden that binds the conscience where Scripture has left it free.
Conditional Divine Wrath
Assertion
God's wrath is kindled against anyone who fails to confess His hand in all things and fails to obey His commandments.
Evidence from Text
And in nothing doth man offend God, or against none is his wrath kindled, save those who confess not his hand in all things, and obey not his commandments. (v. 21)
Evangelical Comparison
D&C 59:21 establishes a terrifying standard: God's wrath is actively kindled against those who fail to perfectly 'confess his hand in all things' and 'obey not his commandments.' Because the preceding verses outline numerous specific commandments (including the prohibition on much laughter and strict Sabbath rules), this verse places the adherent under the constant threat of divine wrath for any failure in perfect obedience or perfect gratitude. Evangelical Christianity teaches that all humans are naturally under God's wrath due to sin (Ephesians 2:3). However, the core of the Gospel is propitiation: Jesus Christ absorbed and fully satisfied the wrath of God on behalf of believers (Romans 3:25, 1 John 2:2). For the justified believer, there is 'now no condemnation' (Romans 8:1). While God may lovingly discipline His children (Hebrews 12:6), His judicial wrath is never kindled against them for daily failures, because that wrath was exhausted on the cross. The LDS text nullifies the finished work of Christ by placing the believer back under the threat of active divine wrath based on their personal performance.
Comparative Analysis
Theological Gap (Summary)
The text explicitly teaches a works-based salvation where eternal life is a reward for righteous deeds, and it places believers under the threat of divine wrath for behavioral infractions, directly contradicting justification by faith alone and the sufficiency of Christ's atonement.
Theological Gap (Explained)
The theological gap between Doctrine and Covenants 59 and Evangelical Christianity centers on the fundamental nature of the Gospel: how a person is made right with God and attains eternal life. D&C 59:23 explicitly articulates a works-righteousness paradigm: 'he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come.' In this system, eternal life is a wage earned through obedience, ritual observance, and moral performance. This directly violates the Evangelical pillar of Sola Fide (faith alone). The Apostle Paul explicitly contrasts working for a reward with receiving grace in Romans 4:4-5, stating that to the one who works, his wages are not a gift but his due. Evangelicalism insists that eternal life is the unmerited gift of God (Romans 6:23), secured entirely by the active and passive obedience of Jesus Christ, and imputed to the believer through faith alone. Furthermore, D&C 59 violates the sufficiency of Christ's atonement by placing the believer back under the active threat of God's wrath. Verse 21 states that God's wrath is kindled against those who do not perfectly confess His hand and obey His commandments. In Evangelical theology, the wrath of God against the believer's sin was fully exhausted on the cross (propitiation). Romans 8:1 declares there is 'therefore now no condemnation for those who are in Christ Jesus.' By threatening believers with divine wrath for failing to keep strict Sabbath rules or for engaging in 'much laughter,' D&C 59 binds the conscience to a legalistic covenant of works, effectively nullifying the grace of God and the finished work of Christ.
For All Ages
Imagine you owe a billion dollars to a bank, and there is no way you can ever pay it back. In the Bible, Jesus pays the entire billion dollars for you as a free gift. Because He paid it, the bank can never be angry with you again about that debt. All you have to do is trust Him and accept the gift. But in this text (D&C 59), it's like being told that Jesus helped you open an account, but you still have to work hard every day to pay off the debt yourself. It says if you do enough 'works of righteousness,' you will get the reward of eternal life. It also says that if you forget to say thank you, or if you laugh too much, or if you break a rule, God gets angry with you all over again. This is very different from the Bible, which says eternal life is a free gift, not a reward for our hard work.
Friction Points
Sola Fide (Justification by Faith Alone)
Verse 23 explicitly states that eternal life is a 'reward' received by the one who 'doeth the works of righteousness.'
Sola Scriptura (Sufficiency of Scripture)
The text claims to be new divine revelation, adding new commandments (like the prohibition on laughter) and binding the conscience outside of biblical parameters.
Sufficiency of Christ's Atonement
Verses 9 and 21 imply that believers maintain their own purity through Sabbath observance and remain under the threat of God's wrath if they fail to obey perfectly.
Semantic Warnings
Terms that have different meanings between traditions:
"Eternal Life"
In This Text
In LDS theology (developed further in later texts but rooted here), eternal life refers specifically to 'exaltation'—living in the highest degree of the celestial kingdom and attaining godhood, which is conditional upon works and ordinances.
In Evangelicalism
The free gift of salvation, defined as knowing the one true God and Jesus Christ (John 17:3), granted to all believers upon justification by faith alone.
"Sacrament"
In This Text
The LDS ordinance of partaking of bread and water to renew baptismal covenants and maintain personal purity (v. 9).
In Evangelicalism
An ordinance (like Communion/Lord's Supper) instituted by Christ as a memorial of His death, not as a mechanism for maintaining justification or keeping oneself 'unspotted from the world.'
Soteriology (Salvation)
Salvation Defined: The text refers to 'eternal life in the world to come' (v. 23) and receiving a 'crown in the mansions of my Father' (v. 2).
How Attained: Attained by doing 'the works of righteousness' (v. 23), obeying commandments, and keeping oneself unspotted from the world through Sabbath observance and sacraments (v. 9).
Basis of Assurance: Assurance is entirely dependent on the believer's ongoing performance, obedience, and ability to avoid God's wrath by confessing His hand in all things (v. 21).
Comparison to Sola Fide: This text is the antithesis of Sola Fide. While Ephesians 2:8-9 states salvation is 'not a result of works,' D&C 59:23 explicitly states that eternal life is the 'reward' for the one who 'doeth the works of righteousness.'
Mandates & Requirements
Explicit Commands
- Have an eye single to God's glory (v. 1)
- Love the Lord thy God with all thy heart, might, mind, and strength (v. 5)
- Serve God in the name of Jesus Christ (v. 5)
- Love thy neighbor as thyself (v. 6)
- Thou shalt not steal (v. 6)
- Thou shalt not commit adultery (v. 6)
- Thou shalt not kill (v. 6)
- Do not do anything like unto stealing, adultery, or killing (v. 6)
- Thank the Lord thy God in all things (v. 7)
- Offer a sacrifice of a broken heart and a contrite spirit (v. 8)
- Go to the house of prayer on the holy day (v. 9)
- Offer up thy sacraments upon the holy day (v. 9)
- Rest from your labors on the Lord's day (v. 10)
- Pay thy devotions unto the Most High (v. 10)
- Offer vows in righteousness on all days and at all times (v. 11)
- Offer oblations and sacraments on the Lord's day (v. 12)
- Confess thy sins unto thy brethren (v. 12)
- Confess thy sins before the Lord (v. 12)
- Do none other thing on the Lord's day (v. 13)
- Prepare food with singleness of heart (v. 13)
- Do things with thanksgiving (v. 15)
- Have cheerful hearts and countenances (v. 15)
- Do not engage in much laughter (v. 15)
- Use the things of the earth with judgment (v. 20)
- Do not use the things of the earth to excess (v. 20)
- Do not use the things of the earth by extortion (v. 20)
- Confess God's hand in all things (v. 21)
- Obey God's commandments (v. 21)
- Trouble the Lord no more concerning this matter (v. 22)
- Learn that he who does works of righteousness receives eternal life (v. 23)
Implicit Obligations
- Submit to the prophetic authority of Joseph Smith, who is delivering these commands.
- Gather to the physical location of Zion (Jackson County, Missouri) to receive the promised temporal blessings.
- Maintain a high level of self-monitoring regarding internal states (singleness of heart, cheerfulness without laughter).
Ritual Requirements
- Attending the house of prayer on the Sabbath (v. 9)
- Offering sacraments (v. 9, 12)
- Offering oblations (v. 12)
- Fasting and prayer (v. 14)
- Confessing sins to brethren (v. 12)
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- In verse 23, it says that he who does the works of righteousness will receive the reward of eternal life. How many works of righteousness do you feel you need to do to be confident you have earned that reward?
- Verse 21 says God's wrath is kindled against those who don't obey His commandments. How do you find peace with God when you inevitably fall short of perfect obedience?
- Verse 15 mentions that 'much laughter' is a sin. How do you interpret that in your daily life, and do you ever worry about crossing that line?
- When you read verse 9 about keeping yourself unspotted from the world by going to the house of prayer, how does that compare to 1 John 1:7, which says the blood of Jesus cleanses us from all sin?
Redemptive Analogies
Bridges from this text to the Gospel:
A broken heart and a contrite spirit
While the text frames this as a work or sacrifice we must perform, a truly broken heart (as seen in Psalm 51) is the realization that we *cannot* perform the works necessary to save ourselves. This brokenness over our inability to keep the law drives us to rely entirely on the cross of Christ.
Rest from all their labors
The text promises rest after death for those who work hard now. The Gospel promises that we can enter God's rest *now* by ceasing to strive for our own salvation and resting in the finished work of Christ.
Spiritual Weight
Burdens this text places on adherents:
The believer is placed on a treadmill of performance, constantly needing to do 'works of righteousness' to secure the reward of eternal life (v. 23). Because the text never quantifies *how many* works are enough, the believer can never have true assurance of salvation.
The micromanagement of behavior, such as the explicit prohibition against 'much laughter' (v. 15) and the strict rules for Sabbath food preparation (v. 13), creates a hyper-vigilant state where believers must constantly monitor their emotions and minor actions to avoid sinning.
Verse 21 hangs the threat of God's wrath over the believer's head for any failure to confess His hand or obey His commandments. This creates a relationship with God based on fear of punishment rather than resting in the security of adopted sonship.