Section 9 (Modern D&C 24)
Overview
This revelation, given in July 1830 (now known as Doctrine and Covenants Section 24), marks a pivotal transition in the early Latter-day Saint movement. It addresses Joseph Smith and Oliver Cowdery during a period of intensifying persecution in Colesville, New York. The text serves two primary functions: consolidation of leadership roles and spiritual defense. First, it formally separates Joseph Smith from 'temporal labors' (farming/manual work), declaring he will not have strength in them, and mandates that the church provide for his material needs. This establishes a professional clergy model centered on the prophet. Second, the text adopts a militant spiritual posture. While encouraging patience in affliction, it explicitly authorizes the leaders to 'leave a cursing' by casting off the dust of their feet against those who reject them and to command God to 'smite' those who use violence against them. The revelation reinforces the authority of the Book of Mormon and the exclusive priesthood offices held by Smith and Cowdery, framing their ministry as the 'last pruning' of the vineyard before the end times.
Key Figures
- Jesus Christ (The Speaker)
- Joseph Smith (Recipient/Prophet)
- Oliver Cowdery (Recipient/Scribe)
Doctrines Analyzed
Key theological claims identified in this text:
Retributive Priesthood Authority
Assertion
Priesthood holders have the authority to command God to smite enemies and pronounce cursings that carry temporal and spiritual consequences.
Evidence from Text
whosoever shall lay their hands upon you by violence, ye shall command to be smitten in my name... I will send upon them a cursing instead of a blessing.
Evangelical Comparison
In Evangelical theology, judgment is reserved for God alone (Romans 12:19), and the believer's posture toward persecution is one of non-retaliation and prayer for the persecutor (Matthew 5:44). This text, however, delegates the power of divine retribution to the priesthood holder, instructing them to 'command to be smitten' and 'leave a cursing.' This shifts the priesthood role from one of intercession (mediating grace) to one of judgment (mediating wrath), a function Evangelicals believe was absorbed and satisfied by Christ on the cross.
Clerical Exemption from Temporal Labor
Assertion
The prophet is divinely exempted from physical work to focus on spiritual administration, with a mandate for the church to support him.
Evidence from Text
And in temporal labors thou shalt not have strength, for this is not thy calling... the church shall give unto thee in the very hour what thou needest
Evangelical Comparison
While Evangelicalism affirms that 'the laborer is worthy of his hire' (1 Timothy 5:18), the specific claim that a leader 'shall not have strength' in temporal labors suggests a metaphysical separation between the sacred and the secular. Paul often worked with his hands to avoid being a burden (2 Thessalonians 3:8). This text institutionalizes the financial dependence of the prophet on the laity as a divine decree rather than a practical arrangement.
Comparative Analysis
Theological Gap
The fundamental theological gap lies in the ethical nature of the priesthood and the character of God. In this text, God is depicted as a partisan defender of Joseph Smith, willing to 'smite' detractors upon the prophet's command. This resurrects a Levitical or even imprecatory Psalmic mode of relating to the world, bypassing the ethic of the Sermon on the Mount. Furthermore, the text elevates the 'office' of the prophet to a mediatorial role where acceptance of the man equals acceptance of God, and rejection of the man brings immediate divine cursing. This violates the Evangelical tenet of the Universal Priesthood and the sole mediation of Christ (1 Timothy 2:5).
Friction Points
Christology (Ethics of Jesus)
The command to curse and smite enemies contradicts Jesus's explicit teachings in the Gospels.
Sola Scriptura
Adds new requirements (Book of Mormon belief) and new rituals (casting off dust) not prescribed for the church in the NT.
Universal Priesthood
Creates a dependency on a specific individual (Joseph) for access to God's blessing vs. cursing.
Semantic Warnings
Terms that have different meanings between traditions:
"Office"
In This Text
A specific, authoritative priesthood calling with power to bind and loose, bless and curse.
In Evangelicalism
A function of service (diakonia) within the body, not a hierarchical position of command over others' spiritual standing.
"Zion"
In This Text
A literal physical gathering place and community to be built by the saints (initially Missouri, later Utah).
In Evangelicalism
The heavenly Jerusalem or the spiritual body of believers (Hebrews 12:22).
Soteriology (Salvation)
Salvation Defined: Implicitly linked to being part of the 'church' and 'Zion' and accepting the prophet.
How Attained: Through faith, repentance, baptism (implied by 'confirming churches'), and enduring to the end in the face of affliction.
Basis of Assurance: Assurance is conditional on 'magnifying the office' and 'enduring to the end.'
Comparison to Sola Fide: The text emphasizes 'works' of ministry (pruning, expounding, traveling) as the basis for glory ('In me he shall have glory... whether in bonds or free'). There is no mention of imputed righteousness; acceptance is based on performance of the calling.
Mandates & Requirements
Explicit Commands
- Go to Colesville, Fayette, and Manchester.
- Expound all scriptures to the church.
- Devote all service to Zion.
- Cast off the dust of feet against rejectors.
- Command God to smite violent persecutors.
- Take no purse or scrip (rely on donation).
Implicit Obligations
- The laity must provide food, clothing, and money to the leadership immediately upon need.
- Adherents must accept the leader's words or face divine cursing.
Ritual Requirements
- Laying on of hands.
- Confirming the churches.
- Casting off dust (ritual of cursing/judgment).
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- In this section, Joseph is told to command God to smite those who are violent. How do you reconcile this with Jesus's command in Matthew 5:44 to 'bless them that curse you'?
- The text says Joseph is 'not excusable' in his transgressions. How does this impact your view of the necessity of the Atonement covering all sin, even for a prophet?
- If a leader today commanded a cursing upon someone who disagreed with them, would you view that as consistent with the Spirit of Christ?
Redemptive Analogies
Bridges from this text to the Gospel:
The need for strength in affliction.
Just as Joseph felt weak and needed divine presence, every believer faces trials. The Gospel offers not just a command to endure, but the indwelling Spirit as the Comforter.
The desire to be 'delivered from darkness'.
This highlights the universal human need for rescue from spiritual darkness. Christ delivers us from the domain of darkness into His kingdom.
Spiritual Weight
Burdens this text places on adherents:
The text creates a spiritual environment where questioning or rejecting the leader results in a divine curse. This instills fear rather than love as the primary motivator for loyalty.
The command 'go thy way and sin no more' (v1) combined with 'thou art not excusable' creates a high-pressure environment where the leader's standing (and by extension the follower's security) depends on flawless execution of the office.
The implicit demand that the church *must* support the leader 'in the very hour' creates a burden of immediate material provision on the laity.
+ Epistemology
Knowledge Source: Direct Prophetic Revelation.
Verification Method: Obedience to the revelation yields blessings; rejection yields cursings. The 'fruit' is the survival of the prophet.
Evangelical Contrast: Biblical epistemology tests prophecy against Scripture (Acts 17:11, 1 John 4:1). This text establishes a circular epistemology where the prophet's words define reality, and opposition is framed as satanic influence rather than legitimate testing.
+ Textual Criticism
Dating: July 1830
Authorship: Joseph Smith (dictated)
Textual Issues: Originally published as Chapter 25 in the 1833 Book of Commandments. The 1835 edition (this text) contains edits to clarify offices and roles that were developing between 1830 and 1835.