1 UPON you my fellow servants, [ Joseph and Oliver given a sense of belonging to that group who is responsable as non-Messiahanic servants as defied in Isa.40-47. What responsibility would you feel being identified as a fellow servant with John The Baptist? ] in the name of Messiah [ Why in the name of Messiah and not in the name of Jesus Christ? It is interesting that John the Baptist referred to the Savior as “Messiah,” which an authentic Jew of Jesus’ time would do. Christ is a Greek name, while Messiah is Hebrew. At this stage of his spiritual and scriptural understanding, Joseph Smith could not have known this. It is an evidence of the authenticity of his description of the event. He spoke in the name of Messiah, or, as we would say it, “in the name of Jesus Christ.” He set the pattern, and since then, the ordinances which we perform are administered in the name of Jesus Christ. This is something we should never forget, and never overlook, for in the exercise of our priesthood, we are acting in behalf of God our Eternal Father and Jesus Christ, His son (from Ensign, May 1988, 45). https://www.churchofjesuschrist.org/study/new-era/2002/05/words-of-the-prophet-upon-you-my-fellow-servants?lang=eng The word Messiah is only found in the Bible 2x in Daniel 9. Messiah is the transliteration of the Old Testament Hebrew word pronounced maw-shakh, meaning Anointed One, which when translated into the New Testament Greek is Christos. Messiah is found New Testament 2 times and yet it is found 27 times in the book of Mormon. So where would Joseph Smith have learned to use this word so often in describing the Savior? ] I confer the Priesthood of Aaron, [ The angel explained that he was acting under the direction of Peter, James, and John, the ancient apostles, who held the keys of the higher priesthood, which was called the Priesthood of Melchizedek. See section heading. The Priesthood of the physical ordinances of the gospel as detailed in the subsequent three lines and in D&C 84:26-32. ] which holds the keys of the ministering of angels,[ The Greek word for “ministering” refers to being in service to others. Being servants, angels are said to “serve” believers, which in the original Greek has the idea of someone waiting a table. (D&C 84:26–27; 107:20, 14). President Gordon B). Hinckley said, “That means . . . that if you live worthy of the priesthood, you have the right to receive and enjoy the very power of heavenly beings to guide you, to protect you, to bless you.” In Conference Report, Oct. 1982, 64; or Ensign, Nov. 1982, 45. Why was important for Joseph Smith to be given the keys of ministering angels? What importance did they provide in the work going forward? Elder Dallin H. Oaks said, We cannot overstate the importance of the Aaronic Priesthood in this. All of [the] vital steps pertaining to the remission of sins are performed through the saving ordinance of baptism and the renewing ordinance of the sacrament. Both of these ordinances are officiated by holders of the Aaronic Priesthood under the direction of the bishopric, who exercise the keys of the gospel of repentance and of baptism and the remission of sins. In a closely related way, these ordinances of the Aaronic Priesthood are also vital to the ministering of angels. “The word ‘angel’ is used in the scriptures for any heavenly being bearing God’s message” The scriptures recite numerous instances where an angel appeared personally. Angelic appearances to Zacharias and Mary (see Luke 1) and to King Benjamin and Nephi, the grandson of Helaman (see Mosiah 3:2; 3 Nephi 7:17–18) are only a few examples. When I was young, I thought such personal appearances were the only meaning of the ministering of angels. As a young holder of the Aaronic Priesthood, I did not think I would see an angel, and I wondered what such appearances had to do with the Aaronic Priesthood. But the ministering of angels can also be unseen. Angelic messages can be delivered by a voice or merely by thoughts or feelings communicated to the mind. President John Taylor described “the action of the angels, or messengers of God, upon our minds, so that the heart can conceive … revelations from the eternal world” In general, the blessings of spiritual companionship and communication are only available to those who are clean. As explained earlier, through the Aaronic Priesthood ordinances of baptism and the sacrament, we are cleansed of our sins and promised that if we keep our covenants we will always have His Spirit to be with us. I believe that promise not only refers to the Holy Ghost but also to the ministering of angels, for “angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ” (2 Nephi 32:3). So it is that those who hold the Aaronic Priesthood open the door for all Church members who worthily partake of the sacrament to enjoy the companionship of the Spirit of the Lord and the ministering of angels. (“The Aaronic Priesthood and the Sacrament,” Ensign, Nov 1998, 37.)

It is worth investigating what the term “keys” might mean in this context. In one dictionary that was contemporary with Joseph Smith’s time, there are eleven different definitions for the word “key”, four of which are possibly relevant. The relevant ones are: 1) “An instrument for shutting or opening a lock;” 2) “An index, or that which serves to explain a cypher. Hence,” 3) “That which serves to explain any thing difficult to be understood;” and 4) “In the Romish church, ecclesiastical jurisdiction, or the power of the pope, or the power of excommunicating or absolving.” The first definition, taken figuratively, could be understood as meaning that the Aaronic priesthood is an instrument for unlocking the veil to allow angels to minister to the holder. The second and third definitions could be understood to mean that the Aaronic priesthood opens the ordained individual’s eyes to the appropriate way to receive the ministering of angels. The fourth definition I listed could be understood as the authority to call on angels to minister to the holder (i.e., it is within their ecclesiastical jurisdiction to call on angels). The fourth definition that I listed is the root of how we use the term “priesthood keys” in the Church today, though Joseph Smith frequently used the third definition in his use of the word “key.” These definitions, taken together, create a range of options for us to understand what is meant when it is stated that the Priesthood of Aaron “holds the keys of the ministering of angels.” I believe that the idea of the Aaronic priesthood bestowing a special privilege to have the visitation and ministering of angels the ministering of angels is the most straightforward interpretation of the text. I also believe that a good case can be made towards that interpretation fitting within Joseph Smith’s larger religious vision. One of the major threads of Joseph Smith’s religious thought was a desire to have people see the face of God in vision or to enter into the presence of God. As early as November 1831, a revelation (now Section 67) promised the elders of the Church that: “It is your privilege & a promise I give unto you that have been ordained unto the ministry that in as much as ye strip yourselves from Jealesies & fears & humble yourselves before me[—]for ye are not sufficiently humble[—]the veil shall be wrent & you shall see me & know that I am[,] not with the carnal neither natural but with the spiritual for no man hath seen God at any time in the flesh but by the Spirit of God[,] neither can any natural man abide the presence of God.” Here we see a promise from the Lord to “you that have been ordained” that if they purify their souls, they will have the chance to “see me & know that I am.” This theme of purification to prepare to see and know God appears in many of the revelations we have in the Doctrine and Covenants. Significantly, this theme of seeing the Lord was including one revelation about the priesthood that was received in September of 1832 (now Section 84). This revelation states that the “Priesthood which is after the holiest order of God” (what we would call the Melchizedek priesthood today), “adminestereth the gospel and holdeth the key of the misteries [mysteries] of the kingdom, even the key of the knowledge of God[.] therefore in the ordinences thereof the power of Godliness is manifest and without the ordinences thereof, and the authority of the Priesthood, the power of Godliness is not manifest unto man in the flesh, for without this no man can see the face of God even the father and live.” Here again, priesthood ordination is linked to “the key of the knowledge of God,” and it is stated that “without this now man can see the face of God even the father and live.” While it’s not the most straightforward language, the “key of the knowledge of God” seems to be similar to the earlier promise that the elders could “see me & know that I am.” In other words, those ordained to the higher priesthood could have the opportunity to see God and come to know Him if they were pure. This understanding seems to be confirmed as the 1832 revelation continues by stating that: “Moses plainly taught to the children of Israel in the wilderness, and saught diligently to sanctify his people that they might behold the face of God, but they hardened ther hearts and could not endure his presence.” The ongoing goal of Moses’s ministry, in this understanding, was to sanctify his people so they could “behold the face of God.” The revelation goes on to discuss the Priesthood of Aaron. After the text discusses how the Children of Israel “hardened their hearts,” causing them to fail to behold the face of God, it states that the Lord was angry and “took Moses out of [their] midst and the holy Priesthood also,” but noted that “the lesser Priesthood continued.” In language that seems to be echoed in Section 13 (which was written in 1838/1839, So about six years later), the 1832 revelation explains that this lesser Priesthood “holdeth the keys of the ministring of Angels and the preparitory gospel, which gospel is the gospel of repentence and of Baptism, and the remission of sins, and the Law of carnal commandments.” It is possible to see this lesser priesthood, with its preparatory gospel, as a stepping-stone to the higher priesthood and its functions. If the higher priesthood was important for being able to behold the face of God (as we quoted above, “without this now man can see the face of God even the father and live”), then the lesser priesthood could prepare people for communion with the ultimate heavenly Being by allowing them to commune with lesser heavenly beings (the ministering of angels). Thus, it almost seems to be a ritualized system of progression in the priesthood from the lesser, Aaronic priesthood (which enables the ministering of angels), to the higher, Melchizedek priesthood (which enables entering the presence of God). As mentioned at the outset, however, this conceptual process is complicated by the fact that the opportunities to experience the ministering of angels or to behold the face of God are also offered outside of the priesthood. For example, a May 1833 revelation (now Section 93) opens with a promise that “evry soul who forsaketh their sins and cometh unto me and calleth on my name and obeyeth my voice and keepeth all my commandments shall see my face and know that I am.” Not just those who could receive the priesthood, but every soul could have that opportunity. Similarly, in 1842, Joseph Smith taught the Female Relief society that: “If you live up to your privilege, the angels cannot be restrain’d from being your associates— females, if they are pure and innocent can come into the presence of God; for what is more pleasing to God than innocence; you must be innocent or you cannot come up before God.” It seems that here, innocence rather than priesthood was the prerequisite to the ministering of angels and entering the presence of God, meaning the opportunity was available outside of the priesthood. In Joseph Smith’s own histories, he reported having the First Vision—where he beheld Jesus Christ, God the Father, and many angels—and several visits from an angel that prepared him to receive and translate the Book of Mormon years before he received any priesthood ordinations. This indicates that the understanding of the priesthoods as being a ladder that one must climb to commune with heavenly beings is overly simplistic. In 1931, the Quorum of the Twelve grappled this quandary. They responded in a Church periodical to the question: “May one have revelations and visions of heavenly beings, without the Priesthood?” Their response was that: “Joseph Smith and Oliver Cowdery did so. In May, 1829, John the Baptist appeared to them, and that was before either of them had been ordained. It was John, in fact, who conferred the Priesthood upon them. This function of having visions, of course, was exceptional in their case.” Acknowledging that this left them with complications about the purpose of the priesthood, they followed up by asking the question: “If, then, one may pray, may have his prayers answered, may have the Holy Ghost bestowed upon him, and may exercise many of its gifts, without holding any Priesthood, what is the place of Priesthood on the earth?” Their response, in short, was that: “Chiefly Priesthood functions in connection with organization. That is, the greatest need of Priesthood is where there is a service to be performed to others besides ourselves,” such as when ordinances are performed. This is accurate in describing how the priesthood functions in relationship to gifts of the Spirit and answers to prayers, but not terribly useful in answering our question about what is meant by the Aaronic priesthood holding the keys of the ministering of angels. So we might ask ourselves what then ins the purpose here of ministering of angels? LIne upon line, so the aaronic priesthood provides the keys to receive angels, preparatory for the higher priesthood which is there to help us see the face of God. ] and of the gospel of repentance, and of baptism by immersion for the remission of sins;[ Just as the earth was immersed at the time of Noah with the great flood. ] and this shall never be taken again from the earth, [ Was instituted because of hard-heartedness, cf D&C 84:23-27. With the elimination of this condition by the purging of Israel on the Day of the Lord, the restrictions of the lesser Priesthood will be eliminated. ] until the sons of Levi [ The usage of this phrase in the scriptures typically presents a literal requirement, meaning they are literal descendants of Aaron probably through the lineage of Zaddock. Whenever a more figurative interpretation is presented the phrase "sons of Aaron" is used instead of "sons of Levi". cp. D&C 84:31. One possible exception to this may be D&C 124:39. 13.1For additional references to "sons of Levi", cp. Ezek. 40:46, 3 Ne. 24:3, D&C 128:24. Under the Law of Moses the tribe of Levi was given the charge of keeping the tabernacle, and later, the temple. Aaron and his sons (who were Levites) were given the keys of performing ordinances in the tabernacle and temple. In other words, no other tribe of Israel could hold the priesthood. It was a specific duty given to the Levites alone. This is why the Aaronic Priesthood is sometimes called the Levitical Priesthood. Because the Levites alone could perform the labors of the temple, it was the “sons of Levi” that offered sacrifices on the altar in the tabernacle and temple during Old Testament times, and even during Christ‘s ministry. Besides the literal Levites, there is also a spiritual lineage of the “sons of Levi” and a spiritual offering. The oath and covenant of the priesthood (D&C 84:33-40) promises the faithful that they will “become the sons of Moses and Aaron”, the same Aaron (and Moses, his brother who was a Levite. The same section (vs 31) also states that it is specifically the sons of Moses and Aaron who will offer an acceptable offering in the temple. This is later clarified in D&C 128:24, where the Malachi prophecy is again repeated. ] do offer again an offering [ Whether a literal physical sacrifice or a spiritual figurative one only remains to be seen. That the Temple at Jerusalem is rebuilt and literal physical sacrifices are performed there is suggested in Ezek. 43, Dan. 11:31, Matt. 24:15, and Rev. 11:1-2. Whether this is the sacrifice the Lord will accept from them is doubtful, as they are still in a state of apostasy when the sacrifices are performed. Given statements such as that appearing in 3 Ne. 9:19, it seems likely the sacrifice in question will be a figurative spiritual one. However, Joseph Smith taught there would be literal sacrifices, cf. HofC 4:211. ] unto the Lord in righteousness. [ A paraphrases of Malachi 2:4-7 and 3:3. Following the Malachi accounts, this event definitely falls after the Day of the Lord (i.e. the Second Advent) when the Lord has purged the dross from Israel. ]

[ Cowdery's Quotation of John Baptist
Oliver quotes John Baptist as saying, "I confer this Priesthood and this authority, which shall remain upon the earth, that the sons of Levi may yet offer an offering unto the Lord in righteousness" (Messenger & Advocate, Vol. 1, No. 1, Oct. 1834, page 16). This differs from Joseph's account on one interesting point:
Oliver
-------
I confer this Priesthood
and this authority,
which shall remain
upon the earth,
that the sons of Levi
may yet offer an offering
unto the Lord
in righteousness.

Joseph
-----
I confer the Priesthood of Aaron...
and this shall never be taken again
from the earth
until the sons of Levi
do offer again an offering
unto the Lord
in righteousness.

Oliver's rendition implies it was necessary for the Aaronic Priesthood to be restored so the sons of Levi might again make an offering to the Lord in righteousness. Joseph's account makes no such implication. Oliver may have been paraphrasing; and that might better portray the purpose and intent as he undertook it to mean, where Joseph's account is literally what was said. Either way it is interesting to note that Joseph does not appear to have ever corrected or made mention that Oliver’s version was inaccurate. Recall the Aaronic Priesthood was done away among the Jews with the advent of John Baptist (cf. D&C 84:28). Thus, they could not legitimately offer the sacrifice spoken of in Mal. 3 unless a restoration occurred. Oliver's version addresses issues pertaining to the gathering of natural Israel, which is the purpose of the BofM and the establishment of the LDS Church. 13.3

Historical Material Pertaining to Doctrine & Covenants 13 The first excerpt is Joseph’s recollection of the events surrounding the appearance of John Baptist, and the second is Oliver’s. Excerpt from History of the Church We still continued the work of translation, when in the ensuing month (May, 1829), we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying: Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness. He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and afterwards that he should baptize me. Accordingly we went and were baptized. I baptized him first, and afterwards he baptized me, after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he laid his hands on me and ordained me to the same Priesthood-for so we were commanded. The messenger who visited us on this occasion, and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John who held the keys of the Priesthood of Melchizedek, which Priesthood he said would in due time be conferred on us,2 and that I should be called the first Elder of the Church, and he (Oliver Cowdery) the second. It was on the 15th day of May, 1829, that we were ordained under the hand of this messenger and baptized. Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon 13.4 as I had been baptized by him, I also had the spirit of prophecy, when standing up, I prophesied concerning the rise of this church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation. Our minds being now enlightened, we began to have the Scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. In the meantime we were forced to keep secret the circumstances of having received the Priesthood and our having been baptized, owing to a spirit of persecution which had already manifested itself in the neighborhood. We had been threatened with being mobbed from time to time, and this, too, by professors of religion. And their intentions of mobbing us were only counteracted by the influence of my wife's father's family (under Divine providence), who had become very friendly to me, and who were opposed to mobs, and were willing that I should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings as far as in them lay. (Joseph Smith, History of the Church, Vol. 1, pages 40-44) Excerpt from Messenger & Advocate After writing the account given of the Savior's ministry to the remnant of the seed of Jacob, upon this continent, it was easily to be seen, as the prophet said would be, that darkness covered the earth and gross darkness the minds of the people. On reflecting further, it was as easily to be seen, that amid the great strife and noise concerning religion, none had authority from God to administer the ordinances of the gospel. For, the question might be asked, have men authority to administer in the name of Christ, who deny revelations? when his testimony is no less than the spirit of prophecy? and his religion based, built, and sustained by immediate revelations in all ages of the world, when he has had a people on earth? If these facts were buried, and carefully concealed by men whose craft would have been in danger, if once permitted to shine in the faces of men, they were no longer to us; and we only waited for the commandment to be given, "Arise and be baptized." This was not long desired before it was realized. The Lord, who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon him in a fervent manner, aside from the abodes of men, condescended to manifest to us his will. On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the veil was parted and the angel of God came down clothed with glory, and 13.5 delivered the anxiously looked for message, and the keys of the gospel of repentance! -- What joy! what wonder! what amazement! While the world were racked and distracted -- while millions were grouping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheld -- our ears heard. As in the "blaze of day;" yes, more -- above the glitter of the May Sun beam, which then shed its brilliancy over the face of nature! Then his voice, though mild, pierced to the center, and his words, "I am thy fellow servant," dispelled every fear. We listened -- we gazed -- we admired! 'Twas the voice of the angel from glory -- 'twas a message from the Most High! and as we heard we rejoiced, while his love enkindled upon our souls, and we were rapt in the vision of the Almighty! Where was room for doubt? No where: uncertainty had fled, doubt had sunk, no more to rise, while fiction and deception had fled forever! But, dear brother think, further think for a moment, what joy filled our hearts and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hand the holy priesthood, as he said, "upon you my fellow servants, in the name of Messiah I confer this priesthood and this authority, which shall remain upon earth, that the sons of Levi may yet offer an offering unto the Lord in righteousness!" I shall not attempt to paint to you the feelings of this heart, nor the majestic beauty and glory which surrounded us on this occasion; but you will believe me when I say, that earth, nor men, with the eloquence of time, cannot begin to clothe language in as interesting and sublime a manner as this holy personage. No; nor has this earth power to give the joy, to bestow the peace, or comprehend the wisdom which was contained in each sentence as they were delivered by the power of the Holy Spirit! Man may deceive his fellow man; deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till nought but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave; but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the Savior, from the bosom of eternity, strikes it all into insignificance, and blots it forever from the mind! The assurance that we were in the presence of an angel; the certainty that we heard the voice of Jesus, and the truth unsullied as it flowed from a pure personage, dictated by the will of God, is to me, past description, and I shall ever look upon this expression of the Savior's goodness with wonder and thanksgiving while I am permitted to tarry, and in those mansions where perfection dwells and sin never comes, I hope to adore in that DAY which shall never cease! (Oliver Cowdery, Messenger & Advocate, Vol. 1, October 1834, pages 15-16) ]