D&C 84

THE DOCTRINE AND COVENANTS

SECTION 84

Revelations - was really a series of 3 revelations given over a two day period, given through Joseph Smith the Prophet, at Kirtland, Ohio, September 22 and 23, 1832. HC 1: 286—295. During the month of September, elders had begun to return from their missions in the eastern states and to make reports of their labors. It was while they were together in this season of joy that the following communication was received. The Prophet designates it a revelation on priesthood.

1—5, The New Jerusalem and the temple shall be built in Missouri; 6—17, Line of priesthood is given from Moses to Adam; 18—25, The greater priesthood administers the gospel ordinances; 26—32, The lesser priesthood administers the preparatory gospel; 33—44, Men gain eternal life through the oath and covenant of the priesthood; 45—53, The Spirit of Christ enlightens men, and the world lies in sin; 54—61, The saints must testify of those things they have received; 62—76, They are to preach the gospel, and signs shall follow; 77—91, Elders are to go forth without purse or scrip, and the Lord will care for their needs; 92—97, Plagues and cursing await those who reject the gospel; 98—102, The new song of the redemption of Zion; 103—110, Let every man stand in his own office and labor in his own calling; 111—120, The Lord’s servants are to proclaim the abomination of desolation of the last days.

[ Introduction (v. 1-3)
The gathering of His saints (v. 4-61)
An acceptable offering (v. 4-42)
Parenthesis on the Holy Priesthood (v. 6b-30)
Sub-parenthesis on Moses' Priesthood (v. 6b-
16)
Sub-parenthesis on Aaron's Priesthood (v. 18-
27c)
Sub-sub-parenthesis on removal of
greater Priesthood (v.19-25)
Sub-parenthesis on overthrow of Aaronic
Priesthood (v. 27d-28)
Sub-parenthesis on offices of respective
Priesthoods (v. 29-30)
Heed the words of life (v. 43-61)
Parenthesis on vanity and condemnation (v. 55-59)
Sub-parenthesis on bringing forth fruit (v.
58a)
The restoration of His people (v. 62-120)
A - Calling and commission (v. 62-76)
B - No scrip or purse (v. 77-86)
A - Reprove and warn (v. 87-102)
B - Cast it unto the poor (v. 103-105)
A - When thou are converted, strengthen brethren (v.
106-111)
B - Specific application: Whitney to administer
unto the poor (v. 112-113)
A - Specific application: Whitney to preach (v. 114-
116)
Summary of v. 62-116 and closing authority statement
(v. 117-120)
Section 84 is addressing two main points brought up in the introductory verses: 1) the restoration of the Lord's people, namely scattered natural Israel, and 2) the gathering of his saints, the nations adopted into Israel. Part 2 is addressed in v. 4-61, and details what is necessary for people to become a son of Moses or a son of Aaron by adoption through the Priesthood. Part 1 is then addressed when these restored or adopted sons of Moses and Aaron are called and commissioned to go out and preach to all nations. In the treatment below, the parenthetical comments are broken out separately from the surrounding text and addressed on their own. For example, the subject of v. 6a is interrupted by a series of complicated parentheses and is picked up again in v. 31. As such, the text for v. 4-6a and v. 31-42 are addressed together with the intervening material addressed separately. In the October 2019 general conference, President Russell M. Nelson expressed his yearning for the women of the Church to “understand that the restoration of the priesthood is just as relevant to you as a woman as it is to any man.” In the same talk, he invited the women to “gain, understand, and use the power with which you have been endowed” and to “study prayerfully all the truths you can find about priesthood power.” He encouraged the women to study Doctrine and Covenants sections 25, 84, and 107 as a starting point to increase their understanding. He then blessed the sisters that they might “understand the priesthood power with which [they] have been endowed.”[1] One year later, in the October 2020 general conference, President Nelson “renew[ed]” his “invitation” for the women of the Church to “increase your understanding of priesthood power and of temple covenants and blessings.”[2] This prophetic priority on women’s understanding and using priesthood power, especially in regard to the temple, has become a clear focus of Church leaders over the past decade. Consider the following talks, for example, on this topic from members of the First Presidency, senior Apostles, and female General Presidencies: Dallin H. Oaks, “Keys and Authority of the Priesthood,” Ensign or Liahona, May 2014, 49–52 M. Russell Ballard, “Men and Women and the Priesthood Power,” Ensign or Liahona, September 2014, 28–33 M. Russell Ballard, “Women of Dedication, Faith, Determination, and Action” (Brigham Young University Women’s Conference address, May 1, 2015) Russell M. Nelson, “A Plea to My Sisters,” Ensign or Liahona, November 2015, 95–98 Bonnie L. Oscarson, “Rise Up in Strength, Sisters in Zion,” Ensign or Liahona, November 2016, 12–15 Bonnie L. Oscarson, “Young Women in the Work,” Ensign or Liahona, May 2018, 36–38 Russell M. Nelson, “Sisters’ Participation in the Gathering of Israel,” Ensign or Liahona, November 2018, 68–70 Jean B. Bingham, Sharon Eubank, and Reyna I. Aburto, “Endowed with Priesthood Power” (Brigham Young University Women’s Conference address, May 2, 2019) David A. Bednar, “Prepared to Obtain Every Needful Thing,” Ensign or Liahona, May 2019, 101–4 Russell M. Nelson, “Spiritual Treasures,” Ensign or Liahona, November 2019, 76–79 Dallin H. Oaks, “The Melchizedek Priesthood and the Keys,” Ensign or Liahona, May 2020, 69–72 Joy D. Jones, “An Especially Noble Calling,” Ensign or Liahona, May 2020, 15–18 Henry B. Eyring, “Sisters in Zion,” Ensign or Liahona, November 2020, 67–69 Russell M. Nelson, “Embrace the Future with Faith,” Ensign or Liahona, November 2020, 73–76 ]

1 A ^aREVELATION of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, [ Revelation from Jesus Christ and is also about him and his power and authority that he wants to share with them. So day one of this revelation we have six elders and Jospeh Smith in a room. These men have returned from missions and are most likely sharing mission stories. At that time Jospeh receives this revelation has three main focal points: 1) Priesthood 2) The word of God - which is what these elders have been out preaching 3) Missionary work it's self. TO help them understand what it is that they have just accomplished, and what they will do going forward. This first part came on day one some where around verse 41, and then they come back with a few more on day two for the remainder. ] as they united their hearts and lifted their voices on high. [ They were praying in unity. ]

3 Which city shall be built, [ The Lord is speaking in future tense in regard to the temple (verses 3–4), his “house” (verse 5), and the “Holy Priesthood” (verse 6), or patriarchal priesthood yet to be revealed. The priesthood keys received by Peter, James, and John, however, did not allow for the administration of the patriarchal, or highest level of the Melchizedek Priesthood. In fact, it wasn’t until after the dedication of the Kirtland Temple that the keys promised by Elijah, mentioned in what is now Doctrine and Covenants section 2, were finally restored. The Prophet Joseph Smith explains why Elijah was necessary. He said, “Because he holds the keys of the authority to administer in all the ordinances of the Priesthood,”[ “Instruction on Priesthood, circa 5 October 1840,” p. 9, The Joseph Smith Papers. ] or the sealing power. ] beginning at the temple [ The sanctioning of temple building is essentially synonymous with the sanctioning of kingdom building, of sanctioning the right to create, to create a world or a kingdom of worlds. ] lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased.

4 Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, [ Note that we started in verse 2 talking about God restoring his people. So it is no wonder that we are in just a couple of verses talking about the temple, which is were God restores the promises to his people on how to return to him. We often call this the Priesthood section but we might as well call it the temple section as the priesthood is discussed here based on the patriarchal order as we learn in the temple, so it is as much about how the couple shares the priesthood - not a men only thing. Look at this section from that view and it will take on a different meaning. The Temple is the gathering point for his people. So the priesthood is dispersed throughout the world so that the people can be gathered to the temple for the ordinances vs 4-61. The Temple is the primere spot, the focal point of all that the city is built to do. The city is oriented around the place of the temple - kind of like SLC. Everything is 2 blocks from the temple or 20 blocks from the temple 2nd south, or 2nd west, or 2nd east. Which Temple Is Referred to Here? The Lord was speaking of the temple in Zion, that is, Jackson County, Missouri. The Lord later excused the Saints from building that temple because the mobs prevented it (see D&C 124:49–51) and because the Saints at that time had not kept the commandments as they should (see D&C 105:1–9). The day will come, however, when the holy city of God will be established in Jackson County, Missouri, and the temple will be filled with the glory of God( transfigured/translated so that mortals can see the face of God) as foreseen by the prophets (see 3 Nephi 20:22; 21:23–25; Ether 13:3–4, 6–8). ] which temple shall be reared in this generation. [ This divine injunction was rescinded in 1841. (See D&C 124:49 and 51.) ]

5 For verily this generation [ This is given as a command (He was not prophesying here) that the city of Zion should be built and that a temple erected. For their obedience and diligence they were promised physical blessing from the Lord. However; the saints did not follow through with what they were commanded to do as a result Elder Parley P Pratt suggested that "This revelation was not complied with by the leaders and the church in Missouri, as a whole; notwithstanding many were humble and faithful. Therefore, the threatened judgement was poured out to the uttermost, as the history of the five following years will show. (Autobiography of Parley P Pratt Chapter 13)." In D&C 124: 49-51 they were excused from building the Missouri temple because of the amount of persecution they faced in doing so. Note that here the Lord uses the word command to build and is not prophesying that it will be built. ] What Is the Meaning of Generation? President Joseph Fielding Smith wrote: “There have been various interpretations of the meaning of a generation. It is held by some that a generation is one hundred years; by others that it is one hundred and twenty years; by others that a generation as expressed in this and other scriptures has reference to a period of time which is indefinite. The Savior said: ‘An evil and adulterous generation seeketh after a sign.’ This did not have reference to a period of years, but to a period of wickedness. A generation may mean the time of this present dispensation.” (Church History and Modern Revelation, 1:337.) ] shall not all pass away [ Cp. D&C 45:31, 4 Ne. 1:22, JS-Matt. 1:35. ] until an house shall be built unto the Lord, [ There was a temple reared in this generation. It was not the temple in Jackson County but it was the temple in Kirtland, were they were endowed with power. ] and a cloud shall rest upon it, [ The cloud did rest upon the Kirkland temple. On Easter Sunday, April 3, 1836, during the Jewish Passover, the Lord appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple, accepting His house. Priesthood keys were then restored through three ancient prophets: Moses, the keys to the gathering of Israel; Elias, the dispensation of the gospel of Abraham; and Elijah, the sealing keys. The ordinances received in the Kirtland Temple were only a partial endowment. The full endowment would not be received until the Saints settled in Nauvoo. Symbolic that the Lord is there. “The Lord manifested Himself in ancient Israel in a cloud, shaped as a pillar, which became luminous at night. It guided the people on the journey to Canaan. It stood at the entrance to the Sanctuary, and in it God spoke to Moses. It rested on the Sanctuary and filled it, when that sacred tent was set up. It was the visible sign of God’s guiding and protecting care over His people.” (Smith and Sjodahl, Commentary, p. 497.). ] which cloud shall be even the glory of the Lord, which shall fill the house. [ So we get a clue here of what the Lord is trying to teach the prophet at this time. He is giving a comparison of what the Lord tried to do with the children of Isreal where he invited them to come up to the mountain of the Lord with Moses. Where he wanted to give them the higher order of the things of God. They could however see that the cloud rested upon the mountain, as well as the cloud rested in the tabernacle of old and other places to show the Lords presence. So we might look at another way in that to fulfill the measure of a temple the Lord must come and fill it with his glory and we must meet the Lord in the temple. ]

[ Lineage of the Priesthood from Moses to God. Just as members who receive the priesthood can trace their priesthood lineage back to Christ; so it is here the trace from Moses to God. Smith and Sjodahl noted that in verse six is “the beginning of a sentence which is continued in . . . (verse 31). All that intervenes is parenthetic, containing a statement regarding the lineage through which the Priesthood came to Moses and Aaron, and how it was restored in our day.” (Commentary, p. 498.) Without the parenthetical insertion, the sentence would read, “And the sons of Moses, according to the Holy Priesthood . . . shall offer an acceptable offering and sacrifice” (D&C 84:6, 31). Carefully consider the following questions:

1. The priesthood lineage of the sons of Moses and Aaron, “according to the Holy Priesthood” (v. 6), is given in verses 6 through 16. The lineage begins with Adam and ends with Moses through his father in law (which is an important key in understanding this section in that we are talking about a patriarchal priesthood here - given through lineage. ), as shown. ]

7 And Jethro [ Who was a descendant of one of the wives of Abraham. ] received it under the hand of Caleb;

8 And Caleb received it under the hand of Elihu;

9 And Elihu under the hand of Jeremy;

10 And Jeremy under the hand of Gad;

11 And Gad under the hand of Esaias;[ So who is this Esaias? Could it be Jacob(Israel)? Gad was one of the first two sons of Jacob and Zilpah and the founder of the Israelite tribe of Gad. So the thought is that it could be Jacob his father who is the one giving him the authority from God, but that is only implied here. ]

12 And Esaias received it under the hand of God. [ Under divine directive. Does not mean God himself(Or it could mean God himself, but that does not track with the reason for the line of authority verse 13) but can also apply to from those whom the Lord has directed to do his work, having his authority. We do not know who Esaias is here. ]

13 Esaias [ We do not know who Esaias is here. As to who this "Esaias" person is, one must wonder if it is the same as Elias referenced in D&C 27:7 as they are both associated with the Abrahamic dispensation. sometimes Esaias is often the way that Isaiah was spelled in the old testament, however; in the latter part of the verse we read that he lived in the days of Abraham, so he was a contemporary with Abraham. Then this person precedes the prophet Isaiah by centuries. One would assume v. 12 means Abraham was commanded of God to ordain Esaias (as is the case between Adam and Abel in v. 16), as otherwise the authority line wouldn't make much sense. ] also lived in the days of Abraham, and was blessed of him— [ "of" or by him. Was given the priesthood authority from Abraham. Before the priesthood was restricted and limited to the Levites, the responsibility of priesthood service fell upon the firstborn of each individual family to minister temporally and spiritually. (Numbers 3:12-13, 41, 45). The firstborn was also consecrated or dedicated to the service of God. Exodus 13:12 reads: “Thou shalt set apart unto the Lord all that openeth the matrix, every firstling that cometh of a beast which thou hast, the males shall be the Lord’s” This is to say that the firstborn righteous son belonged to God his life was to be a life of complete consecration dedication or devotion to God in other words upon his father’s death and by right of birth the firstborn righteous son inherited his father’s role as the civil and spiritual leader of the people. ]

14 Which Abraham [ Everything begins to converge again with Abraham. It was because of Abraham and Sarah’s righteousness that they, and all covenant-making members of the Church, will receive all of the blessings of the Abrahamic covenant. Regarding the Abrahamic covenant and the promises of Abraham, Isaac, and Jacob, Elder Bruce R. McConkie also wisely and carefully included women when he taught, “What we say for Abraham, Isaac, and Jacob we say also for Sarah, Rebekah, and Rachel, the wives who stood at their side and who with them were true and faithful in all things.” He continued, “Men are not saved alone, and women do not gain an eternal fullness except in and through the continuation of the family unit in eternity. Salvation is a family affair.” (Bruce R. McConkie, “Mothers in Israel and Daughters of Zion,” New Era, May 1978, 37.) On Sunday, 27 August 1843, the Prophet Joseph Smith discussed this event between these two men in further detail: “Abraham gave a tenth part of all his spoils and then received a blessing under the hands of Melchizedek[,] even the last law or a fulness of the law or priesthood which constituted him a king and priest after the order of Melchizedek or an endless life.”9 In that same 1843 address, History of the Church records that the Prophet further said about this event: “The King of Shiloam … (Salem) had power and authority over that of Abraham, holding the key and power of endless life. … “What was the power of Melchizedek? ’Twas not the Priesthood of Aaron which administers in outward ordinances, and the offering of sacrifices. Those holding the fullness of the Melchizedek Priesthood are kings and priests of the Most High God, holding the keys of power and blessings. In fact, that priesthood is a perfect law of theocracy, and stands as God to give laws to the people, administering endless lives to the sons and daughters of Adam. To be responsible for those outside of the immediate family a different authority is needed: Melchizedek Authority The 'authority' of Christ The Firstborn and Birthright son of the Father with an inherent authority for the spiritual and temporal welfare of all His Fathers Creation. ] received [ Taken; accepted; embraced; entertained; believed. All show the use of agency. So in essence we have a line of authority , an unbroken chain of authority back to God. ] the priesthood from Melchizedek, [ King Melchizedek is a well-known ancient figure, all while very little is actually known about him. And indeed in this case, it’s actually his name and what he represents that is important to the symbol. “Melchizedek” comes from the Hebrew Malki Tzedik which means “My King (is) Righteous(ness).” Melchizedek also known as “Prince of Salem,” again from Hebrew meaning Prince of Peace. The name Melchizedek is therefore a foreshadowing or Christ. Likely, this Hebrew tradition was to avoid the too-frequent mention of the Lord’s name—a function that carries through to modern times as well. Therefore, in text, Hebrew and Christian tradition use of the name Melchizedek almost always indicates Christ, not the man Melchizedek. For example, the Melchizedek Priesthood is not the priesthood of the ancient king, but is actually the Priesthood of Christ. Therefore the Seal of Melchizedek can be interpreted as the Seal of Christ. According to the Jewish historian Josephus, Melchizedek was a Canaanite King over Salem, and the builder of the first temple centuries before solomon’s Temple. “But he who first built it [a temple] was a potent man among the Canaanites, and is on our tongue called [Melchizedek], the Righteous King, for such he really was; on which account he was [there] the first priest of God, and first built a temple [there], and called the city Jerusalem, which was formerly called Salem.” —Josephus. “The Wars of the Jews” “Book 6-Chapter 10, verse 1 (p588)

"Shem, or, as he is sometimes called, Melchizedek, the king of righteousness, priest of God Most High, and king of Jerusalem, came forth to meet him with bread and wine. And this high priest instructed Abraham in the laws of the priesthood and in the Torah, and to prove his friendship for him he blessed him, and called him the partner of God in the possession of the world, seeing that through him the Name of God had first been made known among men.” (Legends of the Jews 1:229-233). ] who received it through the lineage of his fathers, [ Or Melchizedek received the priesthood the same way that all of his fathers had, through their father(patriarchal order; which does not mean the first born, but it does mean from the grand patriarchs or the one who held the birthright. ). Since we are talking about lineage of Fathers here we are given another clue that the priesthood being discussed here is the patriarchal order of the priesthood. In ancient there were to our knowledge no Temples on the earth so the ordinances of the gospel were done in the home. So the order of the priesthood authority was patriarchal. However to perform ordinances outside of that line you needed the Melchizedek priesthood. Every man and woman enters into that patriarchal priesthood through sealing together. Every sealed man becomes a patriarch to his family. There are Grand Patriarchs who must hold a Melchizedek Priesthood authority and their responsibility for the spiritual and temporal welfare of those who outside of direct family lines. So as a holder of the Patriarchial priesthood having received it in the sealing in the temple I have the right to bless my family, my children, my grand-children. However; the moment I got outside of my family, to my friends, neighbors or even those ministering families that I have stewardship for then I need a diferrent priesthood - I need the priesthood that is without father or mother, I have to have the priesthood of the firstborn who's responsible for the temporal and spiritual welfare of all his father's posterity and that is Melchizedek Authority. The fatherless the widows and the orphans all have the common element in that there is no patriarch. The Melchizedek priesthood the Melchizedek Authority is to be a stand-in for a missing or unworthy patriarch this is why women will not hold the Melchizedek priesthood they are a matriarch in the patriarchal priesthood they hold the patriarchal priesthood(if they have been sealed in the temple). ] even till Noah; [ Suggesting that there were at least a couple of generations between Melchizedek and Noah. Thus implying that Shem is not Melchizedek ( Mormon Doctrine pg 475) NOTE TO SELF HERE: At this point I don't know if Shem is Melchizedek or not. I think that D&C 138:41 provides the most concrete example that he is to me. Somethings that help me think that is according to middrash Shem took the garment back from Nimrod, I suppose that he later gave that garment to Abraham- again just my opinion. Genelogy there appears to be no genealogy for Melchizedek, I find that interesting that such a notable figure has no genealogy? Hum? The recent findings in Jerusalem with the temple of Melchizedek which I need to further explore. REASONS WHY SHEM IS NOT MELCHIZEDEK: From whom did Abraham receive his ordination to the patriarchal priesthood? Who was worthy to give him that ordination? Certainly not his idolatrous father: "Abraham... was. worthy of a blessing," stated an early Church Father, "but ... Terah could not bless."23 Nor apparently could Terah's father, for as Abraham reports in the Book of Abraham, his "fathers" had "turned from their righteousness ... unto the worshiping of the gods of the heathen" (Abr. 1:5; see also 1:7, 30; 2:5. In fact, the book of Jubilees reports that the three immediate generations of Abraham's patriarchal forefathers —his father (Terah), grandfather (Nahor), and great-grandfather (Serug)—were all idolaters.(Jubilees 11:1-6) Terah repented for a short while, but had returned to his idolatry by the time Abraham left Haran, (At the age of sixty-two, according to the book of Abraham 1:30; 2:5, contradicting Genesis, which gives his age as seventy-five. The book of Abraham number is strikingly corroborated by the Byzantine monk Syncellus; see quotes and discussion in Adler, Time Immemorial, 189-91.) apparently close to the time that Abraham received the gospel ordinances and his patriarchal ordination.(Abr. 2:9-10) And who of Abraham's patriarchal ancestors was even alive when he left Haran? Such information can be calculated based on chronological data in Genesis providing the life span for each patriarch before Abraham and telling how old each was at the birth of his firstborn son, the next patriarch (see Gen. 11:10- 26). The difficulty comes in deciding which version of Genesis to use, for there are vast differences between the ancient versions on this chronological point. According to the chronology of the Masoretic (standard Hebrew) text, from which the King James was translated, the time from the Flood to Abraham's birth was 292 years. This number differs radically from that found in most other ancient sources, which preserve a chronology more than three times as long-about a thousand years, as found, for example, in the Seputagint, the Samaritan Pentateuch, Josephus, Armenian apocryphal sources, and a New Testament apocryphal source. The Masoretic chronology is further remarkable in that every one of Abraham's patriarchal forefathers back through Shem is alive at Abraham's birth, and only two (Nahor and Peleg) have died by the time he is sixty-two (when he leaves Haran), while several forefathers, including even Shem, actually outlive Abraham. (See Horton, The Melchizedek Tradition, 115-16.) Only in this Masoretic chronology is Shem alive at the birth of Abraham. In the other chronologies, Shem is long since dead, and by the time Abraham is sixty-two, the only one of his patriarchal ancestors still alive is his father. (See Appendix for details and further comparison of chronologies.) Why is the Masoretic chronology so much shorter? Some scholars have suggested that it was deliberately altered for the very purpose Seputagint, the Samaritan Pentateuch, Josephus, Armenian apocryphal sources,27 and a New Testament apocryphal source.( James, Apocryphal New Testament, 145: the Acts of Pilate has 1,137 years from the Flood to Abraham.)The Masoretic chronology is further remarkable in that every one of Abraham's patriarchal forefathers back through Shem is alive at Abraham's birth, and only two (Nahor and Peleg) have died by the time he is sixty-two (when he leaves Haran), while several forefathers, including even Shem, actually outlive Abraham.(See Horton, The Melchizedek Tradition, 115-16.) Only in this Masoretic chronology is Shem alive at the birth of Abraham. In the other chronologies, Shem is long since dead, and by the time Abraham is sixty-two, the only one of his patriarchal ancestors still alive is his father. (See Appendix for details and further comparison of chronologies.) Why is the Masoretic chronology so much shorter? Some scholars have suggested that it was deliberately altered for the very purpose of portraying Shem as contemporary with Abraham, so that the rabbis could identify Shem with Melchizedek and therefore "remove the mystery surrounding" this man to whom their ancestor Abraham paid tithes and from whom he received the priesthood.(See Horton, The Melchizedek Tradition, 115-16.) By thus "being identified with Shem," Melchizedek "was brought firmly inside the Jewish fold, and thus no priesthood was admitted outside Judaism." (Bowker, Targums and Rabbinic Literature, 198.) The identification of Shem with Melchizedek is unknown in early sources like Josephus32 and the Genesis Apocryphon;33 is refuted by various early Christian and Muslim sources telling that Melchizedek was not one of the patriarchs, ( According to the Kitab alMajal, "Moses did not make mention of him [Melchizedek] in his book because he was genealogising (only) the patriarchs." Bowker, Targums and Rabbinic Literature, 197 n. e.) and telling who his parents were;(See generally: Milik, Books of Enoch, 115; Bowker, Targums and Rabbinic Literature, 197 n. e (quoting Kitab alMajal); Book of the Bee 21, in Budge, Book of the Bee, 33-34; Budge, Cave of Treasures, 152-53; and Combat of Adam and Eve with Satan 3.16, in Malan, Conflict of Adam and Eve with Satan, 164. The sources differ on who Melchizedek's father was. For example, as noted in Bowker, the Book of the Rolls (Kitab alMajal) makes Melchizedek the son of the patriarch Salah. Likewise Milik notes that in the account of Pseudo-Athanasius, Melchizedek was said to be a grandson of Salah.) and appears impossible according to latter-day scripture. (For several reasons. First, Genesis 11:10- 11 tells Shem's life span in the same manner as it tells the life spans of the subsequent patriarchs, implying that Shem died (a passage left unchanged in the Joseph Smith Translation), while JST Genesis 14 tells that Melchizedek was translated. Second, a latter-day revelation in Doctrine and Covenants 84:14 states that "Abraham received the [Melchizedek] priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah, and from Noah till Enoch," which seems to require at least two generations between Melchizedek and Noah. And third, in Joseph F. Smith's vision of the redemption of the dead, he saw among the host of righteous post-mortal spirits Shem (D&C 138:41), who would not have been there had he been translated. The revelation does not mention seeing Elijah or Enoch or Moses, who, like Melchizedek, had been translated. ) What all this suggests is that the Masoretic chronology was in fact deliberately shortened. (Note also Speiser's comment on the chronology of the Masoretic Text: "The statistics cited by [the Masoretic Text) do not commend themselves as the product of a dependable tradition. On this point, Masoretic Text , Samaritan Pentateuch], and LXX [Septuagint] have each their own detailed answers. One can see at a glance that Masoretic T ext is transparently schematic." Speiser, Genesis, 80.) Using the other chronologies narrows down who it was that could have ordained Abraham to the patriarchal priesthood just before he left Haran. Only Terah was alive, but he had returned to his idolatry. Nor does it seem likely he ever had received the ordination himself. And since priesthood and keys can be transferred to mortals only by beings with tabernacles of flesh and bone, (See, for example, McConkie, Doctrinal New Testament Commentary, 1:400.) this leaves just one individual in the entire patriarchal line who could have given Abraham his patriarchal ordination, the only worthy patriarchal forefather still alive, he who had never died but had been translated: Enoch. (Enoch's giving the ordinances to Abraham just prior to his departing Haran would also help explain Jubilees' confusion over the giving of the covenant to Abraham in Haran: Jubilees claims that it was by the mouth of the angel of the presence, whereas the book of Abraham expressly affirms that it came from the mouth of the Lord himself in a personal appearance. Jubilees may be preserving, in garbled form, a tradition that the angel of the presence was in fact involved, not as voice for the covenant but as the Lord's agent in giving Abraham the ordinances and patriarchal ordination. See Jubilees 12:19-24, in VanderKam, Book of Jubilees, 72-73.) That "Enoch . .. came . . . to confer with Abraham" was in fact the opinion of a Flemish author cited in the early 1700s by the learned French abbey Dom Augustin Calmet. (Clement of Alexandria, The Stromata, or Miscellanies 5.11, in Ante-Nicene Fathers, 2:462.) Enoch's initiating Abraham into the ordinances and giving him the priesthood may well have been the occasion alluded to by Clement of Alexandria when he wrote that "the region of God is hard to attain" but was "seen by Abraham afar off," who was "forthwith initiated by the angel." (Clement of Alexandria, The Stromata, or Miscellanies 5.11, in Ante-Nicene Fathers, 2:462.) Jewish kabbalistic tradition directly attests that Abraham's rabbi, or teacher, was none other than the angel Enoch.("The masters of the Kabbalah, of blessed memory, say that Abraham's Rabbi, i.e., teacher, was the angel Zadkiel." Harris, Hebraic Literature, 47, quoting Rabbi Menachem's commentary on the Pentateuch at Exodus 3:5. "Zadkiel," or "Sidquiel," is one of the names of Metatron/ Enoch. Odeberg, 3 Enoch, part 2, 174, number 5 within the note.)Enoch's extending the right hand to Abraham in the ordinances would further fit the context of the rainbowlike arc through which the right hand is being extended to Abraham on this occasion, as depicted in the early Christian illustration of the event; for, as we shall see in a later appearance of Enoch to Abraham, surrounding the person of Enoch was a rainbow. That Enoch would be sent to restore authority on the occasion of the Lord's appearing to Abraham seems very much like what happened in the Kirtland Temple in 1836, when angels restored lost authority, and the Lord also personally appeared to talk about the blessings that would flow to tens of thousands because of the authority bestowed that day (see D&C 110:1-16, especially verses 9-10). Once again, Abraham's life foreshadowed that of Joseph Smith. (It also seems possible that Enoch may be the angel who came under the title of Elias to Joseph Smith in the Kirtland Temple (in which case all three messengers were translated beings).) If Enoch was indeed the one who ordained Abraham to the patriarchal priesthood and gave him the ordinances of "the baptism of life and the right hand," then the word of the Lord spoken years earlier to Abraham on the altar by the angel of the presence, who was Enoch, takes on added meaning: "I will lead thee by my hand, and I will take thee, to put upon thee my name, even the Priesthood of thy father" (Abr. 1:18). It seems that it was Enoch himself who now literally extended his hand to Abraham in the ordinances and to confer the patriarchal priesthood authority. Zion above had descended to pass on its authority so that Zion might again be established below. In fact, this event may well have been a key part of the Lord's purpose in translating Enoch, so he could return on this very occasion and transfer the long-lost authority and ordinances to Abraham for the reestablishment of Zion on earth. (Similarly, Elder Bruce R. McConkie observed that the purpose of the translation of Moses and Elijah was so they could return with tangible bodies of flesh and bones to confer priesthood keys on Peter, James, and John on the Mount of Transfiguration. See McConkie, Doctrinal New Testament Commentary, 1:400; and McConkie, Mormon Doctrine, 805.) Is it possible that Shem and Melchizedek are the same person? This question is frequently asked and is an interesting one. Let us examine first what we know about Shem. Although the Bible names Shem as the eldest son of Noah (Gen. 5:32), modern-day revelation places Japheth as the eldest (Moses 8:12). Both reports, however, are harmonious in naming Shem as the progenitor of Israel and in the fact that the priesthood descended through Shem to all the great patriarchs after Noah. (1 Chr. 1:24–27.) In this patriarchal order of priesthood, Shem stands next to Noah. He held the keys to the priesthood and was the great high priest of his day. 1 Living contemporary with Shem was a man known as Melchizedek, who was also known as the great high priest. 2 The scriptures give us the details of Shem’s birth and ancestry but are silent as to his ministry and later life. Of Melchizedek, however, the opposite is true. Nothing is recorded about his birth or ancestry, even though the Book of Mormon states that he did have a father. (Alma 13:17–18.) Concerning his ministry and life we have several interesting and important facts. (Gen. 14:18–20; Heb. 7:1–4; Alma 13:17–18.) All of this provokes some questions and calls for answers. Were there two high priests presiding at the same time? Why is the record silent concerning Shem’s ministry? Why is nothing known concerning Melchizedek’s ancestry? Because of this state of knowledge on our part, many Saints and gospel scholars have wondered if these men were the same person. The truth is, we do not know the answer. But an examination of the scriptures is fascinating, because it seems to indicate that these men may have been one and the same. For example, here is the case for their oneness: 1. The inheritance given to Shem included the land of Salem. Melchizedek appears in scripture as the king of Salem, who reigns over this area. 2. Shem, according to later revelation, reigned in righteousness and the priesthood came through him. Melchizedek appears on the scene with a title that means “king of righteousness.” 3. Shem was the great high priest of his day. Abraham honored the high priest Melchizedek by seeking a blessing at his hands and paying him tithes. 4. Abraham stands next to Shem in the patriarchal order of the priesthood and would surely have received the priesthood from Shem; but D&C 84:5–17 says Abraham received the priesthood from Melchizedek. 5. Jewish tradition identifies Shem as Melchizedek. 3 6. President Joseph F. Smith’s remarkable vision names Shem among the great patriarchs, but no mention is made of Melchizedek. 7. Times and Seasons (vol. 6, p. 746) speaks of “Shem, who was Melchizedek. …” On the other hand, there is a case for their being two distinct personalities. Many persons believe D&C 84:14 is proof that there are perhaps several generations between Melchizedek and Noah. The scripture says, “Which Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah.” If it does turn out that Shem and Melchizedek are the same person, this scripture should prove no stumbling block, because it could be interpreted to mean that priesthood authority commenced with Adam and came through the fathers, even till Noah, and then to Shem. (Nov 1973 Ensign)]

15 And from Noah till Enoch, through the lineage of their fathers; [ Enoch -> Methuselah -> Lamech -> Noah -> Shem. The message of importance here is that you need to obtain the priesthood from someone who has a line of authority. In addition, it says lineage of the father - with this addition description we are brought again to the idea that we are talking here of the patriarchal priesthood here. The Priesthood order that will govern through eternity. This greater priesthood was originally called “the Holy Priesthood, after the Order of the Son of God” (D&C 107:3) ]

16 And from Enoch to Abel, [ There is only one way that the patriarchal priesthood line could be traced back through Abel, could only be if Seth became the “replacement” for Abel as described in scripture. Abel was killed before he had a son, so Seth being the brother of Abel (in Hebrew means “replacement or substitute” as described by Adam). See D&C 107:42. Under this law, Seth would then replace Abel and marry the widow of Abel (following the Levirate Law of Marriage) and the firstborn son of that union, Enos, is considered the “sealed” descendent(the lineage of Abel - this is the reason for the slashed line between Abel/Seth) and priesthood line of Abel and his wife, even though he was sired by Seth. This would seem conjecture only except for the fact that the priesthood line is traced through Abel. There is only one way that the patriarchal priesthood line could be traced back through Abel, could only be if Seth became the “replacement” for Abel as described in scripture. Cain was the first born but the birthright blessings went through Able. Able was the priesthood leader over Cain. The 'Grand Patriarch' is the birthright son who should also be the firstborn son However, the 'birthright' goes to the first "righteous born son' who may not be the firstborn. We see this throughout history that the younger is often chosen as the priesthood leader: Abel/Cain; Shem/Japheth; Isaac/Ishmael; Jacob/Esau; Joseph/Ruben; Ephraim/Manasseh; Moses/Aaron; Nephi/Laman. The fact that the priesthood is traced through Abel's line in the Doctrine and Covenants establishes the importance of the Levirate Law of Marriage. The Old Testament outlines a cultural doctrine called the ‘Levirate Law of Marriage’. The right to become the birthright son exists because of being the child that opened the matrix of the wife of the father or previous patriarchal line. This is called a ‘Matrilineal Patriarchy”. The right to be a grand patriarch comes through the mother. This Levirate Law states that if a birthright son marries and dies before he has sired a son to whom the birthright and patriarchal authority should pass, his brother’s obligation is to marry his widow to provide a birthright son to the wife and the original birthright husband. The firstborn son of the widow via the brother is considered the sealed descendant and heir of the deceased first husband (meaning, the birthright brother and his widow). The child of this union is then in place to inherit a double portion of his grandfather’s possessions as the new and legitimate patriarchal replacement for the first husband of his mother. This thereby continues the patriarchal line in its proper order. The patriarchal priesthood is based on this “matrilineal patriarchy.” The birthright is vested in the firstborn son of the wife of the firstborn son [even though he may be dead] (Numbers 3:12) if sired by the brother-in-law or father-in-law (the lineage must be from the blood of the previous patriarch; her father-in-law). This explains the reason for the somewhat risqué story of Tamar and Judah in Genesis. The proper order and authority to be the patriarch is matrilineal. The patriarchal right comes through the mother, the wife of the firstborn son. In a “Matrilineal Patriarchy”, only the mother can declare who the birthright son is (as in the case of Eve, Sarah, Rebekah, Tamar, etc.) since only the mother knows who her firstborn son is and who the father really is. This means that the birthright son and patriarch is chosen by the mother (the matriarch), and ordained and set apart by the father (or patriarch, as in the case of Jacob and Esau and many others). How the Levirate Law of Marriage works within a matrilineal patriarchy is explained in the passage (Deuteronomy 25:5-10). Adam Abel (Seth) Enos = Leverite son of Abel Cainan Gen 4:25-26 Mahalaleel Jared Enoch Methuselah Lamech Noah Shem .... ...Abraham Isaac Jacob Joseph Ephraim. ] who was slain by the conspiracy of his brother, [ This section also has implications when we look at the administration of the priesthood regarding the descendants of Cain. Enos, born of Abel's wife and his replacement Seth under Levirate Law, is the recognized descendant of Abel. That means that under the Levirate Law, the list of patriarchs in the Old Testament would be the seed of Abel (Remember in D&C 84 the priesthood line is traced back through Abel). This patriarchal line must be remembered in order to understand the timing of the revelation of 1978 that gave the priesthood to all worthy male members. The partial list begins with Adam, Seth, Enos. Since the Doctrine and Covenants trace the patriarchal priesthood line through Abel, it reads somewhat differently. Under the Levirate Law it would descend in this order: Adam, Abel, Enos (the Levirate son of Seth), followed by the standard Grand Patriarchal list. Seth was in his right, and by his righteousness functioned as a patriarch. The Levirate son, Enos, was also his posterity but was connected or sealed to Adam through the wife of Abel. The key individuals in this Grand Patriarchal line are listed below; however, a complete list of patriarchs may be found in Genesis Chapter Eleven. This partial list includes: Adam, Seth (Abel) Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, Noah, Shem . . . Abraham, Isaac, Jacob, Joseph, and Ephraim. The Doctrine and Covenants teaches how this patriarchal priesthood was to be transferred through the ages. In Section 107, it describes how this process was to take place from father to son: 40 The order of this priesthood [patriarchal] was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. 41 This order was instituted in the days of Adam, and came down by lineage in the following manner: 42 From Adam to Seth, who was ordained by Adam at the age of sixty-nine years, and was blessed by him three years previous to his (Adam's) death, and received the promise of God by his father, that his posterity should be the chosen of the Lord, and that they should be preserved unto the end of the earth; (D&C 107:40-42) The Book of Mormon contains interesting insights into the lineage of Joseph who was sold into Egypt, bringing this Grand Patriarchal line into the Dispensation of the Fullness of Times and the family of Joseph Smith. 6 For Joseph truly testified, saying: A seer shall the Lord my God raise up, who shall be a choice seer unto the fruit of my loins. 7 Yea, Joseph truly said: Thus saith the Lord unto me: A choice seer will I raise up out of the fruit of thy loins; and he shall be esteemed highly among the fruit of thy loins. And unto him will I give commandment that he shall do a work for the fruit of thy loins, his brethren, which shall be of great worth unto them, even to the bringing of them to the knowledge of the covenants which I have made with thy fathers. 8 And I will give unto him a commandment that he shall do none other work, save the work which I shall command him. And I will make him great in mine eyes; for he shall do my work. 9 And he shall be great like unto Moses, whom I have said I would raise up unto you, to deliver my people, O house of Israel. 10 And Moses will I raise up, to deliver thy people out of the land of Egypt. 11 But a seer will I raise up out of the fruit of thy loins; and unto him will I give power to bring forth my word unto the seed of thy loins—and not to the bringing forth my word only, saith the Lord, but to the convincing them of my word, which shall have already gone forth among them. 13 And out of weakness he shall be made strong, in that day when my work shall commence among all my people, unto the restoring thee, O house of Israel, saith the Lord. 14 And thus prophesied Joseph, saying: Behold, that seer will the Lord bless; and they that seek to destroy him shall be confounded; for this promise, which I have obtained of the Lord, of the fruit of my loins, shall be fulfilled. Behold, I am sure of the fulfilling of this promise; 15 And his name shall be called after me; and it shall be after the name of his father. And he shall be like unto me; for the thing which the Lord shall bring forth by his hand, by the power of the Lord shall bring my people unto salvation. (2 Nephi 3:6-11, 13-15) These verses teach that Joseph who was sold into Egypt would have a descendent that would become an instrument in the hands of the Lord and would do a great work of restoration. It is revealed in this passage that the name of this direct line seer would be Joseph, and that he would be named after his father. This, without question or argument, is speaking of Joseph Smith Jr. and his father Joseph Smith Sr, who becomes the Patriarch. The Prophet Joseph Smith Jr. is not the Patriarch in this dispensation, but his father is. Joseph Smith Sr. is the direct line and descendent of the Grand Patriarchs and is therefore one of this line foreordained to come through Abel. Joseph Smith Sr. and the rest of the patriarchal line were the “bloods” (descendants) that cried from the ground when their father Abel was murdered to stop that lineage. The Prophet Joseph Smith blesses his Father in this Patriarchal Priesthood and declares his lineage to be that of the Patriarchs of old: Thus spoke the Seer, and these are the words which fell from his lips while the visions of the Almighty were open to his view, saying: Blessed of the Lord is my father, for he shall stand in the midst of his posterity and shall be comforted by their blessings when he is old and bowed down with years, and shall be called a prince over them, and shall be numbered among those who hold the right of Patriarchal Priesthood, even the keys of that ministry: for he shall assemble together his posterity like unto Adam; and the assembly which he called shall be an example for my father . . .So shall it be with my father: he shall be called a prince over his posterity, holding the keys of the patriarchal priesthood over the kingdom of God on earth, even the Church of the Latter-day Saints, and he shall sit in the general assembly of Patriarchs, even in council with the Ancient of Days when he shall sit and all the Patriarchs with him and shall enjoy his right and authority under the direction of the Ancient of Days. (TPJS. p. 38) Joseph then gives his brother Hyrum a blessing indicating that this priesthood continues through him: He shall stand in the tracks of his father and be numbered among those who hold the right of Patriarchal Priesthood, even the Evangelical Priesthood and power shall be upon him, that in his old age his name may be magnified on the earth. (TPJS. p. 40) Following the death of his father, Joseph Smith received a revelation calling Hyrum Smith to succeed his father. This is not done by ordinance or blessing alone, but “by right” (D&C 124:91), or the 'rights of the fathers' as discussed by Abraham (Abraham 1:2-4). 91 ...that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also by right; 92 That from henceforth he shall hold the keys of the patriarchal blessings upon the heads of all my people, 93 That whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven. 94 And from this time forth I appoint unto him that he may be a prophet, and a seer, and a revelator unto my church, as well as my servant Joseph; 95 That he may act in concert also with my servant Joseph; and that he shall receive counsel from my servant Joseph... 96 That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation, forever and ever. (D&C 124:91-96) Hyrum Smith was ordained and set apart by ordinance, blessing and by right to be the patriarch of the church. This is the ‘right’ that continued from Abel through his posterity, which included the Smith family. This calling is addressed in an article in BYU Studies. A January 1841 revelation called Hyrum Smith to succeed his father, Joseph Smith Sr., as Patriarch (D&C 124:91-96). The revelation said that Joseph Smith Sr., the first Patriarch, who died in September 1840, had appointed Hyrum to “the office of Priesthood and Patriarch, which was appointed unto him [Hyrum] by his father, by blessing and also by right,” implying a chain of Smith family authority over patriarchal blessings, going from the departing Patriarch to his eldest son. In keeping with those words, when Brigham Young ordained John Smith, Hyrum’s son, President Young said he acted in the stead of the martyred Hyrum, who had the authority to appoint and ordain the next Patriarch. The tradition of fathers ordaining sons persisted down to 1932, when death prevented Hyrum G. Smith from ordaining his son Eldred as Patriarch. (“BYU Studies,” vol. 36 (1996-97), Number 4--1996-97.) Speaking at BYU, Patriarch Eldred G. Smith was introduced in these words: Patriarch Eldred G. Smith was born in Lehi, Utah. He is the great-great-great-grandson of Joseph Smith, Sr., the first Presiding Patriarch of the Church. This is the only office in the Church that follows the patriarchal line from father to son, and Elder Smith is the seventh Presiding Patriarch of the Church since it was organized in 1830. (“BYU Speeches of the Year,”1964. p. 1) ] who received the priesthood by the commandments of God, by the hand of his father Adam, who was the first man— [ By whom and where did Adam (and Eve) receive the priesthood? In the Garden from Heavenly Father himself. Adam and Eve entered into the covenant together as the patriarchal priesthood is a family order. Through their covenants with God in the garden, both women and men received priesthood power and authority. Just as Enoch and his wife, who brought their family into the presence of God as the result of making and keeping covenants with the Lord and becoming a Christlike people. (Ezra Taft Benson, “What I Hope You Would Teach Your Children about the Temple,” Ensign, August 1985, 9.) Noah and Shem followed the same pattern after the Flood, and it continued with Abraham and Sarah, the great patriarch and matriarch. ]

17 Which priesthood continueth in the church of God in all generations,[ "The Priesthood was first given to Adam; he obtained the First Presidency,(D&C 68:15; D&C 112:20.) and held the keys of it from generation to generation.(Isa. 51:8; Luke 1:50; Moro. 10:28; D&C 56:20.) He obtained it in the Creation, before the world was formed, as in Genesis 1:26, 27, 28."( Teachings of the Prophet Joseph Smith, 157, 167–68) D&C 107:40,42. The order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. 41 This order was instituted in the days of Adam, and came down by lineage in the following manner: see also D&C 107: 44, 48 ] and is without beginning of days or end of years. [ This makes complete sense if we understand this priesthood in its true form, in the context of family. Robert Millet instructed, “The patriarchal order was established by God and predates mortal institutions. . . . In the premortal existence—our first estate—we lived under the patriarchal order, the family order. It was an order consisting of Father, Mother, and children, an order presided over by our Parents and directed by love, kindness, gentleness, and godly persuasion. We are thus children of God, members of the royal family. Our souls are eternally attuned and acclimated to family things.” (Robert L. Millet,, “Restoring the Patriarchal Order,” 1–2.). The first-born of a father in the patriarchal order of the priesthood has an inherent right to assist his father in the administration of the Gospel to all of his father's posterity. In our traditions we usually invoke the priesthood when naming and blessing a child. The reason we invoke the priesthood is because it needs to be recorded in the records of the church. Otherwise there is no scriptural reason why a father shouldn't be able to stand in that circle. That father has an inherent responsibility for the temporal and spiritual salvation of his children. But if it is going to be recorded in the records of the church then that naming and blessing must be voiced by someone who has been given that authority from Abraham. The authority of the Melchizedek Priesthood can be exercised when there is no father in a home because the Melchizedek Order is without father or mother. This is the order of Christ, and it functions accordingly. The common element among the “fatherless, widows, and orphans" is the absence of a patriarch to physically and spiritually provide and protect. Thus the Melchizedek authority and responsibility is to provide for the temporal and spiritual needs of those who are without a patriarch or priesthood leader in the home. For this reason, the Melchizedek priesthood is given to the male, as this responsibility is to become an assistant—and a replacement if necessary—for the authority and responsibility of the father of the family. (This is another reason why women are not ordained to the Melchizedek Priesthood.) Every Sealed couple enter into the Patriarchal Priesthood. There are 'Grand Patriarchs' who must hold the Melchizedek Priesthood authority(Christs authority since they are outside of the fathers line) in their responsibility for the spiritual and temporal welfare of those outside direct family lines. ]

[ v18-27c Sub-parenthesis on Aaron's Priesthood. The Aaronic order is described as ministering in the physical performances and having the right to the ministering of angels. ]

18 And the Lord confirmed [ Again under the direction of the Lord. ] a priesthood also [ Meaning there is something other than the Patriarchal priesthood or the Melchizedek priesthood here. ] upon Aaron and his seed, throughout all their generations, [ So this priesthood has a line of authority as well. ] which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of God.

19 And this greater priesthood [ Seems to refer to the patriarchal priesthood, which, as stated previously, operates in the temples of the Lord. Every Sealed couple enter into the Patriarchal Priesthood. There are 'Grand Patriarchs' who must hold the Melchizedek Priesthood authority(Christs priesthood authority to officiate for those outside of the direct family line. ) in their responsibility for the spiritual and temporal welfare of those outside direct family lines. The Patriarch is a 'prophet, priest and king to his family'. The Birthright son is not only responsible for his own family by firtue of the Patriarchal Priesthood that he holds, but is also responsible for spiritual and temporal welfare of his father's posterity which requires the authority of the Firstborn. To be responsible for those outside of the immediate family a different authority is needed: Melchizedek Authority The 'authority' of Christ The Firstborn and Birthright son of the Father with an inherent authority for the spiritual and temporal welfare of all His Fathers Creation. “The 2nd Priesthood is Patriarchal authority. Go to and finish the temple, and God will fill it with power, and you will then receive more knowledge concerning this priesthood.” [See TPJS p 322, 323]. The Patriarchal Priesthood functions in the Temple and in exaltation. The Melchizedek Priesthood functions to get us from the Garden of the pre-earth through this lone and dreary mortality and back into the gates of the Garden of Eden (Temple,) where, as a worthy couple, we can receive the restored covenant blessings of the Patriarchal Priesthood first given to Adam and Eve (together) before the fall, and enter into the Garden to walk with God in the cool of the day. Verses 19-22 were referenced in the footnotes of President Nelsons talk given in April General conference 2018 "Ministering with the power and Authority of God". Note what it talks about seeing the face of God and the power in the priesthood that is required to do so. See D&C 107:18-19. Elder McConkie has instructed us as follows, “this doctrine of the priesthood—unknown in the world and but little known even in the Church—cannot be learned out of the scriptures alone. It is not set forth in the sermons and teachings of the prophets and apostles, except in small measure. The doctrine of the priesthood is known only by personal revelation. It comes, line upon line and precept upon precept, by the power of the Holy Ghost to those who love and serve God with all their heart, might, mind and strength.”(Bruce R. McConkie, “The Doctrine of the Priesthood,” Ensign, May 1982, 32.) Although many talks have been given on subject of priesthood, most are given in the context of the administrative function, and are, as Elder McConkie later stated, “in small measure.” What is the definition of the priesthood then? Authority and power to act in the name of God to administer the ordinances of God. D&C 95:5. ] administereth the gospel [ Since the beginning there have been grand patriarchs in the gospel. They are the ones who in essence receive the birthright blessing, like Seth as mentioned above. They are responsible to Administer the gospel to those who are out side of their direct lineage. So the patriarchal priesthood is God's chosen plan for the priesthood, however there are times when that is not enough, so in those situations the Melchizedek priesthood is required to administer to those outside of the direct descendants. Administer the gospel to them. So instead of saying that being ordained to the priesthood is necessary to participate in these ordinances, these verses explain that the priesthood is required to administer the gospel and its ordinances to others. This alternate reading may then imply that Cain and his posterity may have lost the right to administrate, but not necessarily the right to participate in these exalting ordinances. The loss of priesthood rights is not singular to Cain and his posterity. This Section (84) of the Doctrine and Covenants also teaches that the Children of Israel, because of their conscious rejection of the greater priesthood blessings, also lost the right to priesthood administration. The verses above about the priesthood continue below and explain that Israel lost more than just the ‘greater priesthood.’ (D&C 84:23- 25) Because the Sons of Levi chose to be on the Lord’s side amid the wickedness and choice of all the other tribes of Israel, they were selected by the Lord to bear the ministry and priesthood. Like Cain and his posterity, all the other children of Jacob except for the sons of Levi were restricted from holding priesthood responsibilities. Before the priesthood was restricted and limited to the Levites, the responsibility of priesthood service fell upon the firstborn of each individual family to minister temporally and spiritually, as previously explained. This ancient responsibility of service was patterned after the patriarchal priesthood and authority.(Numbers 3:12-13, 41, 45) Thus, the Levites were chosen to hold the priesthood, which was to serve and administer to the Children of Israel. All the other children of Jacob were restricted from the administration and outward performance of sacrifice and other ordinances. Although they were restricted from the responsibility of service for the spiritual welfare of others (administrating), they were not excluded from participating in the ordinances for their own spiritual well being. What does it mean to administer the gospel? “God grants authority and power to His sons and daughters on earth to help carry out this work.” ( 2020 General Handbook. ) The 2010 Handbook 2 defined it as "the Priesthood is the power and authority to act in the name of God in administering the ordinances of the Gospel". Use the directive powers - one of the keys of the priesthood. "Gospel" = Good news - So it means to Teach and preach the message of Christ, the message of salvation, to share the knowledge of God, and verse 20-21 administer the ordinances. Important to note that in order to receive the gospel it must be administered to you by the higher or greater priesthood. We must know how to come unto the Lord to be saved, it takes a revelation to gain that knowledge. see 1 Ne 15:14. ] and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. [ KEY note it says key. The one KEY that unlocks the door. Hebrew meaning “to open”. “Mysteries,” from the Greek, is a word that means “ordinances.” To those who were not allowed to enter their temples or participate in their ordinances in Greece, the word mysterion was used to signify what went on in the temple rites. In almost every instance in our scriptures, the word “mysteries” signifies those ordinances and that endowment of power or knowledge which is derived from those ordinances. Note the comparison of the Melchizedek priesthood to the Aaronic here the Melchizedek priesthood holds the keys to the knowledge of God himself. Whereas the Aaronic holds the key of the angels (vs 26). What are the mysteries of God? Well it is nothing more or less than that plan that God has for us as his children as demonstrated through the ordinances. Another way to say it might be mystery is the knowledge that God gives you that comes from him that's necessary for you to over overcome all things of Darkness, sufficient that you can live and experience and enjoy the same capacities powers dominions as your father as a full inheritor. Joseph defined salvation as "is no more or less than having knowledge over all of your enemies so that spirits and darkness can no longer have power over you, and the last enemy we have to over come is death. It is his plan for our salvation and the patriarchal order of the priesthood, and the coming to understand the purpose of that plan, to learn how we can be like Him. Until even the power of godliness will be manifest in us. It was the plan that we agreed to in the pre-existence, but because of the veil we have forgotten much of it. “Those who are endowed in the house of the Lord receive a gift of God’s priesthood power by virtue of their covenant, along with a gift of knowledge to know how to draw upon that power.” (Russell M. Nelson, “Spiritual Treasures,” Ensign or Liahona, November 2019, 77. ). So God desires to restore to us all of the principles, reasons, covenants, blessings, and powers associated with the plan. See D&C 132:4-7. Referring to the patriarchal order of the priesthood, the Prophet Joseph Smith admonished the Saints, “Go to and Finish the [Nauvoo] temple, and God will fill it with power, and you will then receive more knowledge concerning this Priesthood.”(“History, 1838–1856, volume E-1 [1 July 1843–30 April 1844],” p. 1708, The Joseph Smith Papers. ) Interestingly, in section 84:19, the Lord promises the “key of the knowledge of God,” which is critical to understanding the priesthood in its fullness. Before the completion of the Nauvoo Temple, Joseph declared that God “has begun to restore the ancient order of His kingdom unto His servants and His people.” In testifying of the fulfillment of the promise given of the Lord, he continued “all things are concurring to bring about the completion of the fullness of the Gospel, a fullness of the dispensation of dispensations, even the fullness of times . . . to prepare the earth for the return of His glory, even a celestial glory, and a kingdom of Priests and kings to God and the Lamb, forever, on Mount Zion.” (Teachings of Presidents of the Church: Joseph Smith (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2007), 510.) Where are the mysteries of God taught? In the Temple. Both women and men receive the same KEY here as we see in the temple ordinances. So the keys talked about here are not priesthood keys given to men only, it is important to understand this. Again patriarchal priesthood. We are not talking about priesthood administration here but rather priesthood keys available to those who keep their temple covenants (those who are Godly). It is to obtain the knowledge of God to know him so the key here is "Eternal Lives" which is according to D&C 132:24 the blessing of "Eternal lives" is to know God and Jesus Christ whom he has sent." Reference to the second use of the term keys - the means provided whereby something is revealed, discovered or made manifest. The Melchizedek Priesthood then is presented as the higher order that contains all of the keys necessary to obtain eternal life (v. 19- 22). President Joseph Fielding Smith observed: “It is impossible for men to obtain the knowledge or the mysteries of the kingdom or the knowledge of God, without the authority of the Priesthood. Secular learning, the study of the sciences, arts and history, will not reveal these vital truths to man. It is the Holy Priesthood that unlocks the door to heaven and reveals to man the mysteries of the Kingdom of God. It is this Divine Authority which makes known the knowledge of God! Is there any wonder that the world today is groping in gross darkness concerning God and the things of his kingdom? We should also remember that these great truths are not made known even to members of the Church unless they place their lives in harmony with the law on which these blessings are predicated. (D. & C. 130:20–21.)” (Church History and Modern Revelation, 1:338.) Is not one way to have a knowledge of God is to see him, and where are we taught how to come into his presence? The Temple. How relevant is the priesthood to women when they understand that both here in mortality and throughout the eternities, both women and men receive and use priesthood power based on their righteousness to covenants, especially temple covenants? What is the promise for those who enter into the patriarchal priesthood and keep the associated covenants? See D&C 132:19-20. D&C 131:2-3. We might at this point ask ourselves what then is the purpose of the temples? The function and purpose of the temple is to bring Priesthood keys and connect those keys with the creation(the why we are here, our purpose on earth) and then unify the three existences(Pre-mortal, Mortal, and External) together through the atonement and resurrection. (Matt 16:18-19) ]

20 Therefore, in the ordinances [ The ordinances of the endowment then become the instructions that enable us to develop the character of God, thus allowing us to enter into the Celestial Kingdom; for without the character of God, we cannot enter in. We have to have the same nature that God has, one of Charity, in order to enter into our exaltation. To restate, the real power of the ordinance lies not in the priesthood holder who performs the ordinance or in the ordinance itself, but in the agency of the individual who receives the ordinance or ordained blessing. The power of the ordinances lay in the individual choice to change one's character in a way that will foster the relationship with God, His son and the Atonement which is needed to make the ordinance a reality. Joseph Smith explained that the keys were “the revelation, ordinances, oracles, powers and endowments of the fulness of the Melchizedek Priesthood and of the kingdom of God on the earth.” (“History, 1838–1856, volume E-1 [1 July 1843–30 April 1844],” p. 1920, The Joseph Smith Papers. See vs 21) The focus here is on the ordinances not the authority here. Note that we have not talked about ordination to the offices of the priesthood here yet. By talking about the ordinances it puts the pressure on the recipient of the ordinance not the giver of the ordinance. Priesthood is far more about what people receive in the ordinances than it is about ordination in the priesthood. Nowhere does it imply that ordinances will transcend an evil character. What are the essential ordinances? Baptism, Gift Of the Holy Ghost, Priesthood (for men), Endowment, Sealing. Satan hates the ordinances and has done all that he can to destroy and confound them, because with them comes the next part - the part that he Satan really fears is the power of Godliness. ] thereof, the power [ How do we get that power? Power comes from obedience. When we administer the ordinances of the gospel we get power because we can only do them thru righteousness. D&C 121:36; 45. We do not receive priesthood power in the temple through keys that are given to us there. No we receive priesthood power (Man and Woman alike) through the righteous living of the covenants that we make there. Everyone receiving those sealing ordinances receives the right to receive Priesthood, Posterity, and Inheritance, not just for this life but also into the eternities as you create worlds for those other spirits to live on. Priesthood is not a power it's not something you can just give somebody. It is obtained by submitting to the true order(God's order) or a pattern(God's pattern) which we are taught in the temple and where you're at in that ascension into the presence of God in his likeness and in his shared capabilities. So we might ask ourselves those that hold the priesthood, we have been ordained with the authority to act but do we have the power to do so in a manner that really counts? ] of godliness is manifest. [ So in essence the ordinances have no power in your life but what you give it to them. The ordinances only gain power in our lives as we change our character. The endowment of power is not an ordinance. It is not Priesthood. It is knowledge connected to the ordinances and Priesthood. When you begin to understand why you were created, and your relationship to the environment, to God, and to evil and good, then you begin to have that endowment of power that the rest of the world is yearning for and seeking for, and knows not where to find! What then is the endowment of power? It is knowing that there was a plan. Knowing that there was a grand council in heaven, Knowing that we can come back to the presence of God, Knowing that we can be resurrected, Knowing that we have the potential to become like God, Knowing that we can repent and gain forgivness of our sins, Knowing what is required of us to gain forgiveness for our sins, Knowing where evil came from, Knowing why evil is here, Knowing how to control that evil, Knowing that there is a plan and a purpose for this life, Knowing that our power here can become as limitless as Gods power, Do you know what kind of power that gives you over mortality that nobody else has? Alma suggests in Alma 13:16 that all ordinances are a hope in a future reality. The ordinances are about God, Godliness is the state of being like God. This is the purpose to restore our relationship with him. To not only be with him but to be like him. Administering the ordinances gives us power Notice that both male and female are equal under the priesthood in this manner - the important thing here is not in holding the priesthood, but in what? Having the power of Godliness which is manifest in the ordinances. Here it says - it is in the ordinances that the power of godliness is manifest. So power does not come from holding the priesthood. We learn through the ordinances the power of the atonement which then has the power to make us like our Father in Heaven. It is by way of the ordinances that we progress to that point. In addition we can note that both male and female are equal in the priesthood in the sense that even though I hold the priesthood I cannot give myself one blessing or perform any ordinances on myself, when I am sick I have to call the elders just the same as Julie does - only thru the priesthood administered by and thru someone else. So another way of saying the same thing is that we are all equal in our access to the priesthood and the power of godliness - which comes through the ordinances. What happens as these ordinances are performed and as we are true and faithful to them and the covenants that we make? See D&C 132: ]

21 And without the ordinances [ While the key associated with the patriarchal priesthood were eventually revealed in 1836, the endowment was not yet given, and the fullness of the priesthood had not yet been restored to the earth. Nearly two years after the dedication of the Kirtland Temple, the Saints left the city and abandoned their temple. Thus, although the temple had been built according to God’s command and the keys had now been received, the power and authority given to the Saints through the ordinances and covenants of the highest order of the Melchizedek Priesthood had not been entered into or received, and thus, in a real sense, “the power of godliness” promised in verse 21 had not yet been “manifest.” Obedience and ordinances without a resulting character change is useless. To “obey and hearken” by natural inclination is the character required to be accepted by God. It is the heart and character that is more important than the ordinance. The action of ordinances, such as sacrifice, baptism, and other ordinances are to assist in the necessary change of character by providing a hope of a future reality. Without the requisite change of character, however, ordinances are of no value nor have any power. What would be the significance of these ordinances and covenants? What were these keys to do? They teach us of the divine character of God, how and what he would do so that we might emulate him and become as he is. They would create families and save souls. Who would become a vital part of this divine mandate? Both women and men! President Benson explained, “Even though the Aaronic Priesthood and Melchizedek Priesthood had been restored to the earth, the Lord urged the Saints to build a temple to receive the keys by which this order of priesthood could be administered on the earth again, “for there [was] not a place found on earth that he may come to and restore again that which was lost, . . . even the fulness of the priesthood.” (Benson, “What I Hope You Would Teach,” 10, quoting Doctrine and Covenants 124:28.). In the minutes of the organization of the relief society (found in the Joseph Smith papers), in order to receive the fullness of the priesthood we must have a temple. So we have to have a temple in order to receive the patriarchal order of the priesthood. You also cannot enter into the patriarchal order of the priesthood unless you have both men and women together. The purpose of the relief society was to prepare women to be able to enter into the temple. See D&C 131:2. Why are the ordinances of the gospel so important? Without the ordinances there is no power there is no ability for us to become sanctified. People who covenant with God through the ordinances of God receive the associated priesthood power from that ordinance. These ordinances were not given just to the men, “washings, anointings, endowments and the communication of keys” were to be revealed in the patriarchal order. As part of the preparation for the temple ordinances, Joseph Smith in 1842 organized the Relief society to serve as a “counterpart and companion to the men’s priesthood quorums,”(Jill Mulvay Derr, Janath Russell Cannon, and Maureen Ursenbach Beecher, Women of Covenant: The Story of Relief society (Salt Lake City: Deseret Book, 1992), 1.) both essential to the organization of the Church, and both necessary for the salvation of souls. On March 30, 1842, Joseph “instructed members of the newly organized Relief society regarding their important role in the ‘kingdom of Priests and kings,’ the ‘holy nation’ which would be established as the Saints were endowed through temple ordinances.”(Derr, Cannon, and Beecher, Women of Covenant, 1.) More than half a century later, in 1905, Bathsheba W. Smith, the Relief society General President who was earlier at the meetings conducted by Joseph Smith, commented on the Prophet’s instructions to the women: “He said . . . he wanted to make us, as the women were in Paul’s day, ‘A kingdom of priestesses.’ We have the ceremony in our endowments as Joseph taught.’”(Derr, Cannon, and Beecher, Women of Covenant, 1.) Reynolds Cahoon, an early church leader, connected the purpose of the establishment of the Relief society with the temple when he declared, “the Order of the Priesthood is not complete without it.”(Derr, Cannon, and Beecher, Women of Covenant, 50.) In September 1843 the first women, all members of the Relief society, received their endowments. Within the temple, women performed sacred priesthood ordinances as they washed, anointed, and blessed each other, and ministered in the holy endowment.(Derr, Cannon, and Beecher, Women of Covenant, 45.) In addition, they entered, with their husbands, into the new and everlasting covenant of marriage, which, explained Elder Cree-L Kofford, “is simply another way of saying ‘patriarchal order.’”(Kofford, “Marriage in the Lord’s Way, Part One,” 7.) The new and everlasting covenant marriage. That’s a Patriarchal priesthood. And Joseph Smith said there are three priesthoods, Aaronic, Melchizedek and patriarchal. We entered that Patriarchal Priesthood and Every and every man and Wife is a Patriarch and Matriarch to Their immediate family. And by being Sealed, I have the Authority to bless my children or Grandchildren by virtue of the Authority of the Patriarchal Priesthood, which I Hold because. I’ve been sealed. I can do that. But the second I step outside of my family line, I can’t do that. I have to have a Priesthood without father and mother. I have to have the Priesthood of the Firstborn, who’s responsible for the temporal and spiritual welfare of all his father’s posterity, and that is Melchizedek authority. So I could bless my children by virtue of the patriarchal authority, which I hold, but if I go to my neighbors or home teaching families or ministering families, I have to have another authority, and that’s the Melchizedek authority. ] thereof, and the authority of the priesthood, [ Men receive priesthood authority by being ordained to an office in the church - this is the ecclesiastical structure. In like manner women receive priesthood power through their callings. Speaking about being saved the prophet made and interesting statement “A man can do nothing for himself unless God direct him in the right way; and the priesthood is for that purpose” Teachings Of the Prophet Joseph Smith pg 364 "By the laying on of hands we get the promise of power and authority, but it will not be ours -- worlds without end -- unless we keep our part of the covenant." Born Of The Spirit Harold B. Lee - Stand Ye in Holy Places: Selected Sermons and Writings of President Harold B. Lee. (Salt Lake City: Deseret Book, 1975), p. p.47-65 see also D&C 132:19. ] the power of godliness is not manifest [ What then is the power of Godliness? It is the ability to administer the ordinances of the gospel, both the authority to do so as well as the spirituality to do so, it is based on both ordination and righteousness. "In the revelation on priesthood, given to Joseph Smith in September 1832, the Lord says that the Melchizedek Priesthood is everlasting; that it administers the gospel, is found in the true church in all generations, and holds the keys of the knowledge of God. He says that it enables the Lord’s people to be sanctified, to see the face of God,, and to enter into the rest of the Lord, “which rest is the fulness of his glory.” (See D&C 84:17–24.)" https://www.churchofjesuschrist.org/study/manual/teachings-of-presidents-of-the-church-joseph-fielding-smith/chapter-12-the-oath-and-covenant-of-the-priesthood?lang=eng If you have been endowed in the temple, pause to think about your own endowment: not in terms of the physical ordinances but rather your spiritual experiences with God. How great is the endowment you have received? Is your endowment complete if you have only received the physical ordinances without also experiencing their spiritual counterparts? What could you do in your life to prepare for a greater spiritual endowment from God? ] ] unto men in the flesh;

[ Make sure to include what God is telling the prophet in verse 21 along with how he follows up in verse 23 when we define what God meant in verse 22. ]
22 For without this [ What is the this here? It is the power of Godliness / sanctification as stated in verse 21 and he follows up and re-emphasis what this is in verse 23. Why? well we know that Joseph Smith saw the Father and the son without the priesthood in the first vision. Was not this the reason that God wanted the children of Israel to sanctify themselves for 3 days before he came? After the movement of the Saints from Ohio and Missouri to Illinois, Joseph then turned his attention primarily to building the Nauvoo Temple. Having now obtained the keys of apostleship given to him by Moses, Elias, and Elijah, Joseph was determined that these keys would be used and the ordinances performed, “for without this, no man can see the face of God, even the Father, and live” (Doctrine and Covenants 84:22). This time the temple that the Saints would build would allow for priesthood ordinances not yet available that, unlike the Kirtland Temple and the administrative priesthood functions, would require women. In the Nauvoo Temple, both women and men would enter into a specific order of the priesthood, even the patriarchal order, or fullness of the priesthood, and would receive the promised privileges. Thus the building of the temple in Nauvoo began line upon line. With the building of the temple came new ordinances, new opportunities, and new privileges for women that were unheard of since the days of earlier dispensations. See D&C 124:11;40-42. ] no man [ Footnote takes you to D&C 67:11 - must be quickened by the spirit first. See also Moses 1:11,14. ] can see the face of God, [ Semitic meaning is "in God's favor", so without the ordinances of the gospel we cannot be in his favor (see vs 23 & 2 Chron. 7:14. Remember Joseph Smith did not have the Melchizedek Priesthood when he received the first vision- he saw God the Father then. See Ex.19:10-25. Joseph Smith says similarly in another place: "The Lord will teach him [the receiver of the second comforter] face to face and he may have a perfect knowledge of the mysteries of the kingdom of God, and this is the state and place the ancient saints arrived at."9 And the Prophet Joseph again: "Then Knowledge through our Lord and Savior Jesus Christ is the grand key that unlocks the glories and mysteries of the Kingdom of Heaven." Joseph speaks of the kind of experience that the brother of Jared had and makes a connection to temple ordinances: God hath not revealed anything to Joseph, but what He will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, Know ye the Lord; for all shall know Him ... from the least to the greatest. How is this to be done? It is to be done by this sealing power,and the other comforter spoken of, which will be manifest by revelation. Teachings Prophet Joseph Smith, 149. Where are we taught how to enter into Gods presence? This is what Moses wanted to teach his people but it was lost because the people did not want to step up and sanctify themselves and accept the covenants that God wanted to make with them. Again in the temple. Do you notice a trend here in what is being taught? President Benson’s careful explained the patriarchal priesthood and the associated blessings of those who participate in temple ordinances: “This order of priesthood has been on the earth since the beginning, and it is the only means by which we can one day see the face of God and live". (Ezra Taft Benson, “What I Hope You Would Teach,” Ensign, August 1985, 9.) ] even the Father, and live. [ See God while in the flesh. Including inheriting eternal life, cp. v. 33. A plainer rendering then might be “Without godliness (Becoming sanctified as Moses taught) you cannot receive Higher Priesthood. Without the higher priesthood you cannot receive the saving ordinances of the gospel that he requires and therefore obtain His favor.” This verse is often used by critics who suggest that Joseph Smith was caught in a trap here in that he did not have the Melchizedek Priesthood at the time that he saw God in the first vision as such he should have been killed. ]

23 Now this [ What? The principles that Moses taught. That the people need to sanctify themselves, to become Godly if they are to receive the ordinances that God wanted to give them on Mount Sinai (Ex 19:10-11). What did God want to do for the children of Israel at that point? He wanted to give them the temple ordinances. To receive them they would need the keys of the higher priesthood. However; because they would not sanctify themselves he did not give them the temple ordinances. These events precipitated the divine withdrawal of the higher ordinances that God had intended for ancient Israel. Brigham Young explained, “If they had been sanctified and holy, the Children of Israel would not have traveled one year with Moses before they would have received their endowments and the Melchizedek Priesthood.” As a result of Israel’s withdrawal from God’s presence, God instituted the Levitical Priesthood with holiness codes to prepare the priests and the people to commune with God. The Lord instructed Moses to erect the tabernacle for the establishment and maintenance of covenants with God and to prepare individuals, and Israel as a whole, to become “holy” as God is “holy” (Leviticus 11:44–45). The tabernacle re-created an environment in the pattern of “Eden the garden of God” on “the holy mountain of God” (Ezekiel 28:13–14) and held forth the possibility that Israel could eventually, through Christ’s atonement, regain God’s presence and commune with God—a possibility reflected in its architectural and ritual design. Just as Moses’s experience with revelation and tabernacle/temple worship evolved over time, so it was in the early Church. The revelations, writings, theophanies, and the tabernacle/temple worship of Moses furnished a model for the development of temple worship in the Restoration. ] Moses plainly taught to the children of Israel in the wilderness, [ Exodus 19:10-11. Moses taught the people that if they would sanctify themselves that God would come into their midst - they would see him face to face on the third day. ] and sought diligently to sanctify his people [ So the Lord is trying through Joseph Smith to do the same thing that Moses was trying to do, and if you look is it not the same thing that President Nelsen is trying to do with us today? Evryone come to the mountain top. Moses had been taught by Elohim face to face. So he sought diligently to sanctify them so that they might experience the same blessing. "Lord summarized Moses’s efforts to sanctify the children of Israel so that they could receive promised priesthood ordinances and power to enter into God’s presence (see also Exodus 19:10–11). Initially, the children of Israel covenanted to do all that the Lord commanded them to do (see Exodus 19:7–8), and some of them, including Aaron and two of his sons, “saw the God of Israel” (Exodus 24:9–10). However, the children of Israel hardened their hearts and “corrupted themselves” with idolatry (see Exodus 32:7–8). Consequently, they lost the privilege of receiving the ordinances and covenants of the Melchizedek Priesthood, which would have enabled them to enter into God’s rest, “which rest is the fulness of his glory” (D&C 84:24; see also Jacob 1:7; Alma 12:33–37; 13:12–16; 3 Nephi 27:19)." https://www.churchofjesuschrist.org/study/manual/doctrine-and-covenants-student-manual-2017/chapter-31-doctrine-and-covenants-84?lang=eng" How do we sanctify ourselves? We sacrifice doing what we may want to do in order to do what the Lord would have us do. "Sacro"= sacred:to do; or to do something sacred; Obedience. Footnote takes us to Lev 8:10 "and Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. TG: Sanctify" see verse 33 What did Moses try to do to sanctify his people? He tried to give them the priesthood and temple blessing but they refused. See Ex. 19. ] that they might behold the face of God; [ Literally brought into the presence of God. Semitic meaning is "in God’s favor" see Ex. 19:9-10; More literally it is the power to see God face to face. So from that definition how would you define leadership in the church? To help someone else discover their divine identity and destiny. ]

24 But they hardened their hearts [ Alma 12:10(hardened hearts receive a lessor portion, while those who do not have hardened hearts recieve the greater portion),11,35,36, suggests that to those who harden their hearts the mysteries are taken away. ] and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, [ The fullness of his glory. Receiving the ordinances associated with the temple. On May 4, 1842, the sacred ritual of the temple endowment was initiated as nine men met with the Prophet in the upper room of his store. “In this council,” wrote the prophet, “was instituted the ancient order of things for the first time in these last days,” including “washings, anointings, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchizedek Priesthood . . . and all those plans and principles by which anyone is enabled to secure the fullness of those blessings which have been prepared for the Church of the Firstborn, and come up and abide in the presence of the Elohim in the eternal worlds”(Teachings: Joseph Smith, 414.P)—thus reversing the consequence of the wickedness during the days of Moses as described here in this verse. ] which rest is the fulness of his glory. [ Definition for into his rest. How is the fullness of the priesthood received in the temple, and what are these associated ordinances that qualify us for eternal life? Elder Bruce R. McConkie taught that “this fulness is received through washings, anointings, solemn assemblies, oracles in holy places, conversations, ordinances, endowments, and sealings. (D&C 124:40.) It is in the temple that we enter into the patriarchal order, the order of priesthood that bears the name ‘the new and everlasting covenant of marriage.’”(Bruce R. McConkie, A New Witness for the Articles of Faith (Salt Lake City: Deseret Book, 1985), 315.) Therefore, each covenant a woman or man individually makes in the temple is part of the process of entering into the patriarchal, or familial, order, otherwise known as the new and everlasting covenant. Whether married or single, each woman or man therefore individually receives promised priesthood privileges and blessings associated with the patriarchal order of the priesthood, or new and everlasting covenant, and thus “enter[s] into his rest, . . . which rest is the fulness of his glory” (Doctrine and Covenants 84:24). This patriarchal priesthood is what Joseph was preparing the women and men to receive and enter into in the Nauvoo Temple and seems to be what President Nelson and Church leaders are primarily discussing today. In fact, when President Nelson and other Church leaders refer to women and priesthood, it is almost always in the context of the temple. Note, for example, this quote by President Nelson: “Every woman and every man who makes covenants with God and keeps those covenants, and who participates worthily in priesthood ordinances, has direct access to the power of God. Those who are endowed in the house of the Lord receive a gift of God’s priesthood power by virtue of their covenant, along with a gift of knowledge to know how to draw upon that power.”(Russell M. Nelson, “Spiritual Treasures,” Ensign or Liahona, November 2019, 77–79.). ]

25 Therefore, he took Moses out of their midst, and the Holy Priesthood also; [ The Higher Priesthood was removed from Israel because they were disobedient. We learn through the Joseph Smith Translation that the Lord further instructed Moses, “I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them” (JST Exodus 34:1; Num. 3:6-12; 8:15-18). Why didn’t ancient Israel enjoy the privilege of seeing God and entering into His rest? They did not have the proper ordinances and the authority of the greater or patriarchal priesthood. How frustrating and painful this must have been to Moses? Moses knew about this order of the priesthood, as did his wife, because they entered into it themselves. Jethro had entered into it as well, as did Abraham, Noah, Enoch, Adam, and their wives. The people in Moses’s day lost their priesthood privilege. In our day, this privilege is available to all covenant-making Saints but must be clearly understood to fully take advantage of it. ]

27 Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, [ What is the law of carnal commandments? JST Ex. 34: 1-2, 14 They were the second set of tablets that God gave to Moses. ] which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, [ John the Baptist. So the authority was continued to be passed down until we get to John. Both of John's parents were of the house of Aaron. Which was a fulfillment of the prophecy that the priesthood would always remain with the house of Aaron. Heb 5:4. Was it in a state of apostasy at this point? Most likely although ordinances, including temple rituals were still being performed. ] , whom God raised up, [ John was different. Why? God raised him up with this authority. let's read on to see. ] being filled with the Holy Ghost from his mother’s womb. [ This is not the confirmation of the holy ghost by the laying on of hands. No it is filled with the Holy Ghost itself while yet in the womb. So at this point going forward John is the only legal administrator of the keys of the gospel. ]

28 For he [ John the Baptist. ] was baptized while he was yet in his childhood, [ Did his father do this, who did it what are the details? We do not know other than that fact that he was. ] and was ordained by the angel of God [ "Does that mean he's ordained to the priesthood, or was it more ordained in a more general sense to this forerunner Elias calling that he's going to have? Did his father give him the priesthood, or did he get that from the angel, or was the ordaining more of a different kind of ordaining?" Elder McConkie talking about 84, he says it's not talking about being ordained to the priesthood, but it's talking about to what follows, to this power in terms of the Elijah experience. Paul uses the word that's translated as ordained, and the word in Greek literally is the raising of hands. So we would understand that as sustaining rather than an ordaining, so it's a much broader term than what we use today. ] at the time he was eight [ Eight points to a new beginning. The start of a new week... The number eight always points to a new beginning, purification, or the Atonement. It is found in association with temples, ordinances, or other holy themes. To help illustrate this, it helps if we first understand that the symbolism of eight is directly related to the symbolism of seven. In Genesis, we read: “Thus the heavens and the earth were finished . . . And on the seventh day, God ended his work which he had made” (Gen. 2: 1-2). Seven, therefore, in the Hebrew tradition means finished, whole, or complete. What then becomes of the eighth day? The eighth day then becomes the first day of a new period. In other words, not the beginning, but a new beginning. By exploring a few scriptures, we see that this new beginnings represents purification the Atonement of Christ. For example, animals used for sacrifices stayed with the mother seven days, and then were slain on the eight day. These animals were symbolic of Christ as an eternal sacrifice. Similarly, the priests of Aaron under Moses were to purge seven days, and on the eighth day they could enter the tabernacle, being purified, and make an atoning sacrifice. We learn in Ezekiel that “upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar and your peace offerings; and I will accept you, saith the Lord” (Ezekiel 43:26-27). ] days old unto this power, to overthrow the kingdom of the Jews, [ What was "this power" to which he was ordained? To overthrow the kingdom of the Jews. Because a greater kingdom was at hand. John Baptist was set apart at eight days old, at his circumcision, by an angel to overthrow the Aaronic order in preparing the way for Jesus' ministry.. the Aaronic Priesthood was done away among the Jews with the advent of John Baptist. Thus, they could not legitimately offer the sacrifice spoken of in Mal. 3 unless a restoration occurred. See D&C 13 - compare Oliver's version which addresses issues pertaining to the gathering of natural Israel, which is the purpose of the B of M and the establishment of the LDS Church. Curiously enough D&C 68 informs us that those firstborn sons of the literal lineage of Aaron still possess some rights and keys pertaining to this order. so, whatever this overthrowing was by John Baptist it did not utterly wipe out all aspects of the system entirely. Also note in D&C 13 John Baptist is the one who committed the keys to the lesser order to Smith. ] and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, [ Or to set straight all of the crooked ways in which the apostate priesthood was preaching. John the Baptist was given power to prepare the Lord’s people for Jesus’ coming (see v. 28). How is the time of John’s mortal ministry like our time? What does this imply about the role of the priesthood today?] in whose hand is given all power.

29 And again, the offices of elder and bishop are necessary appendages [ something added to a principal or greater thing, though not necessary to it. They are not the priesthood, they are appendages to the priesthood. A something added to in order to help fulfill the purpose. We are counciled to not say something like we are grateful for the Aaronic priesthood for passing the sacrament. The Aaronic priesthood is not a person. It is an appendage to a greater thing, and a person holds or is ordained to a priesthood office. ] belonging unto the high priesthood.

30 And again, the offices of teacher and deacon are necessary appendages belonging to the lesser priesthood, which priesthood was confirmed upon Aaron and his sons.

31 Therefore, as I said concerning the sons of Moses—for the sons of Moses and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, [ As Malachi discusses in Mal 3:3. and then later in section 128:24 that offering is described as the record of our dead, which again is one of the purposes of the temple. What is meant by an acceptable offering? They will be making a acceptable offering to the Lord in the temple. Righteousness, Godliness, sanctification brought forth by making covenants with God. Same as what was required of the people in the time of Moses. In both ancient and modern times, sanctification was to be accomplished through the authority and ordinances of the patriarchal, or familial, order of the priesthood, the highest order of the Melchizedek Priesthood, and it was to be done only in the temple. Joseph Smith explained, “The Church is not fully organized, in its proper order, and cannot be, until the Temple is completed.”(Teachings: Joseph Smith, 416.) In other words, the Church could not be fully restored, with all of the rites and privileges granted in the days of Adam through Moses, without a temple on the earth to make that possible. Also verse 32 follow up the thought with those who are faithful or worthy. Note that in the temple the wording of the blessings do not say he or she, neither are the blessing different for men than women. They are the same for both. "Who are the sons of Moses and the sons of Aaron? In Doctrine and Covenants 84:31, the Lord continued the discussion that began in Doctrine and Covenants 84:5–6 regarding the role of “the sons of Moses and also the sons of Aaron … in the house of the Lord,” including the latter-day temple that will be built in the city of New Jerusalem. The sons of Moses are those who hold the Melchizedek Priesthood. The sons of Aaron are those who hold the Aaronic Priesthood. These priesthood bearers will “offer an acceptable offering and sacrifice in the house of the Lord” (D&C 84:31). (For further details about these latter-day offerings, see Isaiah 66:20–21; Omni 1:26; D&C 13:1; 128:24.)" https://www.churchofjesuschrist.org/study/manual/doctrine-and-covenants-student-manual-2017/chapter-31-doctrine-and-covenants-84?lang=eng The sons of Aaron and Moses (by adoption per v. 33-34) are offering acceptable sacrifices, similar to the statement in D&C 13:1. However, note in D&C 31:1 we have a much more literalistic presentation of "sons of Levi", which would favor a direct 84.5lineage interpretation over the current theme of lineage by adoption. This kind of dualistic interpretation on the same passage is common to the LDS cannon as one interpretation is presented for Judah and one for Joseph (for example Jesus' discourse in 3 Ne. where he re-interprets several chapters from Isaiah as applying to Joseph in the New World rather than the contextual Judah in the Old World). The sacrifices they are offering here are obviously figurative spiritual sacrifices, such as detailed in the rest of section (e.g. keeping the commandments, proselyting, etc.) ] which house [ Again speaking of a temple. ] shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed—

32 And the sons of Moses [ The sons of Moses are those who hold the Melchizedek Priesthood. ] and of Aaron [ The sons of Aaron are those who hold the Aaronic Priesthood. ] shall be filled with the glory of the Lord, upon Mount Zion in the Lord’s house, [ Again - or in the temple is where we receive the glory of God, [ As in th days of Moses a place where people arre transfigured in order to see the face of God. ] , his covenant blessings. ] whose sons are ye; and also many whom I have called and sent forth to build up my church.

[ President Nelson asked the women to study this section and specifically these verses on the priesthood and asked them to learn how they apply to women, so I think it is a good exercise for us as well. How do these next verses apply to women? This section remember started out as Temple context - so we need to be careful to apply the temple to the verses about the obtaining the priesthood and officiating in the ordinances of the temple. ]

33 For whoso is faithful [ Worthy, The key word that obtaining is faithful. One must live so as to be judged worthy of receiving each of these priesthoods. President Joseph Fielding Smith explained that “the Aaronic Priesthood is a preparatory priesthood to qualify us to make the covenant and receive the oath that attends this higher priesthood.” - So they are becoming sons not by birth but by fulfilling their individual duties. Diligent - priesthood power comes from magnification of it. What do we do to magnify the priesthood? ] unto the obtaining [ obtaining - Note that it does not say "Ordained to". So we might say this another way - whoso is faithful in receiving the ordinances of the Aaron and Melchizedek priesthoods. Think of the “calling” and invitation you receive in the temple initiatory. Magnifying that calling eventually involves receiving the fulness of the priesthood. So here we have something more required than simply having your hands laid on your head. What do we have to do in order to obtain either of these two priesthoods? We have to be willing to make a covenant with God - Bruce R. McConkie, “The Doctrine of the Priesthood,” Ensign, May 1982 We obtain the priesthood then by making the covenant with God to honor it. We obtain the rights then it by the laying on of hands by one with authority to do so. Notice that we obtain the office in the priesthood by worthiness - but just obtaining give us the power of the priesthood? No we have to magnify it and therefore we become sanctified - to the point that we receive him (our Father in Heaven) that we can see God. ] these two priesthoods [ Aaronic (Levitical - the preparatory ordinances) and the Melchizedek(the ordinances that teach us how to present ourselves to God - face to face). ] of which I have spoken, and the magnifying their calling, [ Living the Law of Obedience, the law of Sacrifice and the Law of the Gospel, and the Law of Virtue and the Law of Consecration. All are laws that require w bend our knee to the will of God, and do as he has instructed us to do. To what are they called? Alma repeatedly associates the word called or calling with the priesthood itself (as contrasted with particular priesthood assignments), teaching that men are “by this holy calling, and ordained unto the high priesthood of the holy order of God” (Alma 13:6). What does it mean to magnify a calling? Elder McConkie explained: “Now, to magnify as here used means to enlarge or increase, to improve upon, to hold up to honor and dignity, to make the calling noble and respectable in the eyes of all men by performing the mission which appertains to the calling in an admirable and successful manner.” Why is magnifying our calling important? It is how we grow in the priesthood it is how we learn. D&C 98:12. According to Webster’s Third New International Dictionary, ‘to magnify’ is ‘to increase the importance of: cause to be held in greater esteem or respect . . . to make greater.’ One magnifies a calling—

• By learning one’s duty and executing it fully. (See D&C 107:99–100.)

• By giving one’s best effort in assigned fields of labor.

• By consecrating one’s time, talents, and means to the Lord’s work as called upon by our leaders and the whisperings of the Spirit. . . .

• By teaching and exemplifying truth.” (Carlos E. Asay, in Conference Report, Oct. 1985, p. 57; or Ensign, Nov. 1985, p. 43.) “In the words ‘magnifying their calling,’ far more seems to be implied than the mere attending of priesthood meetings, administering to the sacrament and the sick, and serving in Church work. Faithfulness to warrant the reception of the priesthood is a condition that perhaps all men do not meet. And the magnifying of their calling seems to imply a totalness which few, if any, men reach in mortality. Perfection of body and spirit seems to be included here.” (Miracle of Forgiveness, p. 123.)] are sanctified by the Spirit [ Footnote: TG: Sanctify""they were sanctified in the flesh, 3 Ne. 28:39 ...change wrought upon them, Satan could have no power over them, he could not tempt them, sanctified in the flesh, that they were holy, and the powers of the earth could not hold them. It also suggests other topics under sanctify:Man, New, Spiritual Reborn,Conversion, Holy Ghost, Baptism of:Sanctification. We have no more disposition to do evil only good Mosiah 5:2; He was born of the Spirit and became quickened Moses 6:65" Who is sanctified by the spirit? Only those that magnify their callings What does that mean sanctified by the spirit? To become clean, pure, and spotless: to be free from the sins and blood of the world. A state obtained only by conformity to all of the laws and ordinances. To be sanctified is to be made clean through the power of the Holy Ghost and then to have its operative power giving guidance for life’s activities. Such influence has a positive effect upon the body. ] unto the renewing of their bodies. [ Renew is defined as something that restores to a good state, rebuilds, repairs, confirms, revives, makes fresh and vigorous, transforms, implants holy affections, etc. How does that occur? Is it here and now, or in the resurrection? Does this also tie to the fulfillment of the initiatory blessings? It is not necessarily that the body is visibly transformed (though this could be the case at times), but the positive effects of the Spirit support and invigorate physical and mental well-being. Participate in the first resurrection, cleansed of unworthiness. In connection with the oath and covenant of the priesthood, the renewal of the body refers to an eternal effect as well as a mortal one. Ultimately, the one who is faithful to the oath and covenant will have the body renewed in celestial glory in the Resurrection (see D&C 88:28–29). ]

35 And also all they [ Note that the pronoun "they" includes everyone Male and Female. In additional to becoming the sons of Moses and Aaron and the seed of Abraham and entitled to those blessings those that have obtained, magnified their callings and have become sanctified by the spirit also receive me...This in other words is the definition of how we really become like him, to be one with him. ] who receive this priesthood [ Or this endowment. There is a large difference between being ordained and receiving power. They are two different matters. Note that it does not say those who are simply ordained, that is the first step. Rather it says receive. Our ordination is a sense our invitation. Receiving actual power involves heaven, as we learn at the temple veil. When do we receive the Holy Ghost? When it is confirred upon us or when we decide to receive it to listen to it, to receive of it's power and blessings? So it is with women, they too receive the priesthood when they make and keep sacred ordinances with the Lord. Notice that this is very similar to receiving the Gift of Holy Ghost - We are told to receive the holy ghost - live worthy for it to come to us not the other way around where the holy ghost is commanded to come to us... "To bear means to support the weight of that which is held. It is a sacred trust to bear the priesthood, which is the mighty power and authority of God. Think of this: the priesthood conferred upon us is the very same power and authority through which God created this and numberless worlds, governs the heavens and the earth, and exalts His obedient children." The Price of Priesthood Power By President Russell M. Nelson President of the Quorum of the Twelve Apostles April Conference 2016. ] receive me, [ To really receive the priesthood is to fully and completely receive God, to be in his presence. If we allow ourselves to become sanctified enough by keeping these covenants then in essence we become part of him and he becomes part of us. We must seek Christ until we receive Him. This is why Joseph teaches that once our calling and election is made sure we can expect the Lord to attend to us from time to time. One purpose of this priesthood is to allow men to stand in the presence of God (see JST Genesis 14:31); ] saith the Lord;

36 For he that receiveth [ Accept as true or valid; To gain the knowledge that they are the Lords anointed, we accept their divine administration and follow their counsel as servants of the Lord from the Prophet on down the line. Receiving God’s servants is taught in the endowment as a necessary step which Adam and Eve took. ] my servants [ Or the 3 sent ones, Peter, James & John. Or those who are like them in the temple who give us instruction to prepare us in our path to return. By receiving the instruction from the servants of Christ, one may receive Him, and if the relationship with the Savior is acceptable, then the Father is also received (John 14:23). Everyone called to a position over us; see also D&C 112:20. ] receiveth [ To take, as something that is offered. Through the receipt of the ordinances they allow God’s children to prepare to eventually enter His presence, inherit all that He has, and become like Him. ] me; [ The Savior. If we are faithful in keeping our covenants we will be in a position where the Savior will be able to present us at the veil. Remember that there is an eternal law at play here. As much as the Savior may love us he is also bound that no unclean thing can enter the presence of God. ]

37 And he that receiveth me receiveth my Father; [ This is part of Christ’s ministry once He has brought you through the veil as Joseph testified: “and even He will manifest the Father”. He whom accepts the ambassador, receives the king, the government, and the entire kingdom which that official represents. We are born as sons of men. We become sons of God by choice. ]

38 And he that receiveth my Father [ God expects us to meet him however, not at the bottom of the mountain as the children of Israel did, not half way up the mountain, but at the top of the mountain (through the temple and keeping our temple covenants). This may take sacrifice, but if we are to receive everything he has should we not expect to sacrifice? ] receiveth my Father’s kingdom; therefore all that my Father hath [ Therefore receiving a fulness of the priesthood necessarily involves the Father. “And the Father teacheth him of the covenant” (D&C 84:48). The fulness is obtained from the Father just as Alma testified (see Alma 13:1). Is this not what Moses was trying to do under the direction of God when he took the children of Israel to Mt. Sinai? We will be like him, we will live with him, personally in his presence, we will be one with him. There is nothing more to be given than everything. ] shall be given unto him. [ We can then receive all that the Father hath when admitted into His presence and become an heir and Joint-heir with Jesus Christ. This why President Romney said the Oath and Covenant of the Priesthood is really the Endowment. ]

39 And this is according to the oath [ A solemn appeal with God, A solemn pledge made under a sense of responsibility in attestation of the truth of a statement or in verification of a statement made. "To swear with an oath is the most solemn and binding form of speech known to the human tongue; and it was this type of language which the Father chose to have used in the great Messianic prophecy about Christ and the priesthood. Of him it says: “The Lord hath sworn, and will not repent, Thou are a priest for ever after the order of Melchizedek.” (Ps. 110:4.) https://www.churchofjesuschrist.org/study/manual/teachings-of-presidents-of-the-church-joseph-fielding-smith/chapter-12-the-oath-and-covenant-of-the-priesthood?lang=eng ] and covenant [ Interesting that it says "covenant" of the priesthood. What do we do as a result of the Aaronic Priesthood? We make a covenant to take upon ourselves the name of Christ and to be obedient to the laws of the gospel. What do we do as a result of the Melchizedek priesthood? We make covenants to live the law of chastity and the law of consecration. A type or testimony of this ordination is given in the endowment, but actually obtaining it involves receiving, first, the servants or angelic ministers and, then, the ministry of the son. All of these scriptures, Joseph’s teachings, and the temple ceremony tie together and reinforce one another. The contractual arrangement between God and man regarding the plan of salvation. - God and his people in which God makes certain promises and requires certain behavior from them in return. In the Old Testament the Hebrew word "berith" is always thus translated. "Berith" is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19) so in other words just as those who are covenanted to the other Shepard so to are we covenanted or belong to a new master. ] which belongeth to the priesthood. [ Both Aaronic and Melchizedek. These promises apply(belong to the priesthood) to both women and men equally. This is not the oath and covenant of the priesthood, but it teaching us about the oath and covenant of the priesthood. ]

40 Therefore, all those who receive the priesthood, [ Or the fulness of the Father, becoming a priest as we are anointed to become in the temple. being ordained an elder or a high priest in the Church is not the same as the fulness of the priesthood or becoming a priest after the Holy Order of the son. We receive an invitation to the fulness of the priesthood, or to become a priest after the order of the son of God, in the temple. But as Joseph, and the temple testify, actually receiving priesthood power and blessings can only come directly from the Lord. Despite such glorious blessings being offered, we are warned that “many are called but few are chosen” (D&C 121:40). Most will fail to receive what the Lord offers. ] receive this oath [ Who makes the oath? What is the oath? President Romney defined an oath as “a sworn attestation to the inviolability of the promises in the agreement.” President Joseph Fielding Smith explained that “to swear with an oath is the most solemn and binding form of speech known to the human tongue.” In the oath and covenant of the priesthood, it is the Father who makes the oath. Elder McConkie taught that the oath is “that everyone who keeps the covenant made in connection with the Melchizedek Priesthood shall inherit, receive, and possess all things in his everlasting kingdom, and shall be a joint-heir with that Lord who is his Only Begotten. . . . God swore with an oath that Christ would be exalted, and he swears anew, at the time each of us receives the Melchizedek Priesthood, that we will have a like exaltation if we are true and faithful in all things.” This oath is as eternal as the priesthood, and always accompanies it, signifying its validity in providing for the exaltation of God’s faithful children. ] and covenant [ Who makes the covenant, and what are the terms? President Romney explained that “a covenant is an agreement between two or more parties. . . . In the covenant of the priesthood the parties are the Father and the receiver of the priesthood.” For the preparatory Aaronic Priesthood, Elder McConkie stated, “Those who receive the Aaronic Priesthood covenant and promise to magnify their callings, to serve in the ministry of the Master, to forsake the world, and to live as becometh Saints. In return, the Lord covenants and promises to enlarge the standing and station of all who keep their Aaronic covenant. He promises to give them the Melchizedek Priesthood, out of which eternal life comes. [The oath from God accompanies the Melchizedek Priesthood.] Those who receive the Melchizedek Priesthood covenant and promise, before God and angels, to magnify their callings, to “live by every word that proceedeth forth from the mouth of God” (D&C 84:44), to marry for time and all eternity in the patriarchal order, and to live and serve as the Lord Jesus did in his life and ministry.” Elder Asay noted that God’s covenant to faithful priesthood holders includes the following promises: “Promise 1: We Will Be Sanctified by the Spirit. . . . Promise 2: We Will Be Numbered with the Elect of God. . . . Promise 3: We Will Be Given All That God Has.” Elder McConkie explained that to be given all that God has includes exaltation and godhood and admittance to “his eternal patriarchal order, an order that prevails in the highest heaven of the celestial world, an order that assures its members of eternal increase, or in other words of spirit children in the resurrection. (See D&C 131:1–4).” ] of my Father, which he cannot break, [ Binding in such a way that there are no legal loopholes for either party to escape the covenant. The only way to break the covenant is by rebelling and violating it. Those who do break it appear to be bound for telestial glory. ] neither can it be moved. [ So in essence it cannot be moved because it is sealed. So in essence it cannot be moved because it is sealed. So when we fully receive the oath and covenant of the priesthood our calling and election is made sure. ]

41 But whoso breaketh this covenant [ They stop repenting, they stop trying to live the laws of God, they stop keeping their covenants. Is this not the definition of the sons of perdition? So another way to look at it is those who do those things that enable you to become a son of perdition after you have had your calling and election made sure. ] after he hath received it, [ Is this the endowment or is it more? Having your calling and election made sure? Hence the strong penality? But then if we look at Elder Caytons remarks then maybe just the endowment. ] and altogether turneth therefrom, [ They have turned away from God, They do not try to see his face. It is a decision to do so, it is not that they just made a mistake, no they choose a different direction. to do so is the sin against the Holy Ghost because they have come to know the Godhead. If they reject this, once it is received, they become sons of Perdition by their willful rebellion. ] shall not have forgiveness of sins in this world nor in the world to come. [ Elder Clayton speaking at a YSA Bishop's Leadership Training in Nov 2013 said "there are far to many returned missionaries that are walking toward and testing, and trying this principle. The Lord is serious - here! Be careful." I wonder if the penalty phase associated with the endowment prior to 1990 had more to do with the expression of this idea. I was always taken by the thought that I was not to disclose the sign under fear of the punishment, but I think that I am beginning to understand that it might have more to do with the punishment that I will incure if I am not faithful, Which would support the comments of Elder Clayton. Is modern Israel in danger of losing blessings because they do not take their covenants seriously? This is a solemn declaration. According to Elder McConkie, “this has never been interpreted by the Brethren to mean that those who forsake their priesthood duties, altogether turning therefrom, shall be sons of perdition; rather, the meaning seems to be that they shall be denied the exaltation that otherwise might have been theirs.” President Joseph Fielding Smith explained that there is a chance to repent if a man has not altogether turned from the priesthood. If he does altogether turn from it, however, there is no forgiveness. “That does not mean that man is going to become a son of perdition, but the meaning is that he will never again have the opportunity of exercising the priesthood and reaching exaltation. That is where his forgiveness ends. He will not again have the priesthood conferred upon him, because he has trampled it under his feet; but as far as other things are concerned, he may be forgiven.” ]

42 And wo unto all those who come not unto this priesthood [ As the priesthood is the only source and channel through which exaltation may be obtained from the Lord, it follows that those who avoid it also avoid their only chance for eternal happiness in the celestial kingdom. because we have been invited and called through the temple to receive it, Those who have failed to rise up and do so. We have wasted a precious opportunity in mortality. ] which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you. [ Worthy priesthood holders have the right to the ministering of angels (see D&C 13), which may come as direct visitations or as communications via the Holy Ghost, for “angels speak by the power of the Holy Ghost” (2 Nephi 32:3; see also 1 Nephi 17:45). Worthy priesthood holders also have the rights of fellowship and communion “with the general assembly and church of the Firstborn” (D&C 107:19), meaning those faithful members whose names “are written in heaven”(Hebrews 12:23), referring to Saints on both sides of the veil. ]

43 And I now give unto you a commandment to beware concerning yourselves, to give diligent heed to the words of eternal life. [ Or light and truth. It’s a warning to not allow our perfect spirits to be overruled by our imperfect bodies. This verse then provides the key of the oath and covenant of the priesthood. It leads one to understand how to obtain the fulness of the oath and covenant of the priesthood. The section has previously referenced the sons of Moses and Aaron offering sacrifices, I would take these verses to be a description of a type of those sacrifices. These verses are set up in two contrasting blocks where v. 43-48 is the positive exhortation and v. 43-61 is the negative admonition where the ecclesia is called world. ]

44 For you shall live by every word that proceedeth forth from the mouth of God. [ This verse is often taken as a commandment - that we live by every word, and while that is not a bad admonition. It may be that this is really a promise to us - that is we do want we are asked we will be blessed with far greater ability through the atonement to live beyond our own spiritual capacity to the point that we will be able to live by every word and receive the blessings that come from doing so. In other words; if you do so you will begin to become more like our father in Heaven, you will make decisions as He would make them, thus developing your character to be like that of God's. The words of eternal life have God as their source; how one receives these words is next explained in a chain of logic. ]

45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ. [ Word, truth, light, spirit. Jesus Christ are all synonyms here for the same thing. The Light Of Christ. How do we get more light? Through obedience. Elder McConkie explained that the Light of Christ “is the instrumentality and agency by which Deity keeps in touch and communes with all his children, both the righteous and the wicked. It has an edifying, enlightening, and uplifting influence on men. One of its manifestations is called conscience, through which all men know right from wrong. “It is the means by which the Lord invites and entices all men to improve their lot and to come unto him and receive his gospel.” McConkie, New Witness, 259. ]

46 And the Spirit [ The Light Of Christ. ] giveth light to every man that cometh into the world; [ It is with every man and woman that is born. So if it is with each of us then the only thing that makes it different in each life is how we choose to use The Light Of Christ. ] and the Spirit [ The Light Of Christ. ] enlighteneth every man through the world, that hearkeneth to the voice of the Spirit. [ We gain additional light as we learn to respond to the promptings of the spirit (The Light Of Christ) that we are given. We might look at that as saying we are learning to to see by the light and the more we see the light the greater our path is lite for us. This refers to the intelligence of our spirits that seeks for light and truth. Joseph used the terms spirit and intelligence interchangeably. He used the term intelligence of spirits, as we saw in those quotes earlier. (Moroni 2:1-2; 3 Ne. 18:16;35-39) ]

47 And every one that hearkeneth to the voice of the Spirit cometh unto God, [ “By following the light of Christ, men are led to the gospel covenant, to the baptismal covenant, to the church and kingdom. There they receive the Holy Ghost.” McConkie, New Witness, 260. Those who are sensitive to the Holy Ghost continue to learn the words of God and direct their lives according to His counsel. Faithful brethren are led by this process to the oath and covenant of the priesthood. ] even the Father. [ Again, this is referring to that intelligence of our spirits. If we hearken to the voice of the Spirit we will come unto God, even the Father. Joseph taught us: We consider that God has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect; [see above verses] and that the nearer man approaches perfection, the clearer are his views, [receiving that light and truth that grows brighter and brighter] and the greater his enjoyments [The word, Joy, in the scriptures is always connected to redemption: “Men are that they might have joy” (2 Ne 2:25). Adam & Eve said their joy was directly linked to the knowledge of their redemption and the eternal life given to the obedient. (See Moses 5:10-11)], till he has overcome the evils of his life and lost every desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the power and glory of his Maker [like Abraham, Isaac and Jacob] and is caught up to dwell with Him. But we consider that this is a station to which no man ever arrived in a moment [it will take time and it will take work]: he must have been instructed in the government and laws of that kingdom by proper degrees [Line upon line, precept upon precept, here a little, there a little], until his mind is capable in some measure of comprehending the propriety, justice, equality, and consistency of the same. (TPJS p 51) ]

48 And the Father teacheth him of the covenant which he has renewed and confirmed upon you, [ Notice who is doing the teaching here? The Father. In vs 46 we begin the process by hearing the voice of the spirit and then doing what the spirit tells us to do. If we do that long enough that spirit will lead us to the point where we are instructed by the Father himself. See Heb 8:10-11. This is the apex, the grandest key in understanding the oath and covenant of the priesthood: a man who holds and honors the Melchizedek Priesthood will be taught of that holy covenant by revelation from God. Elder McConkie testified: “This doctrine, this doctrine of the Priesthood—unknown in the world and but little known even in the Church—cannot be learned out of the scriptures alone. It is not set forth in the sermons and teachings of the prophets and Apostles, except in small measure. “The doctrine of the priesthood is known only by personal revelation. It comes, line upon line and precept upon precept, by the power of the Holy Ghost to those who love and serve God with all their heart, might, mind, and strength.” [32] In revealing the proper use of the priesthood, the Lord directed: “Let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God; and the doctrine of the priesthood shall distil upon thy soul as the dews from heaven” (D&C 121:45; emphasis added). By this means, one progresses within the oath and covenant of the priesthood. Sufficient scriptural information is given to place a brother upon the pathway of exaltation, but the printed word in the standard works is not the culmination point. It is an aid in helping one to progress to the point where revelation is the key in magnifying a calling and in learning more about the oath and covenant of the priesthood. And one may progress through this medium to a certain point where he is considered to have received sufficient light and knowledge from God that to turn away would incur the awful penalty of no forgiveness (see D&C 84:41). This opens the very real possibility that some might indeed suffer the fate of sons of perdition, having progressed to such a degree in tutelage from God that to turn away then would condemn them to that eternal fate. The concept of worthiness to be directed by God through personal revelation also relates to Joseph Smith’s teaching regarding one’s knowing that his calling and election is sure. Elder Romney testified: “To do this one must receive a divine witness that he will inherit eternal life.” Marion G. Romney, in Conference Report, October 1965, 20. Alma recorded a similar witness from God: “And whosoever doeth this, and keepeth the commandments of God from thenceforth, the same will remember that I say unto him, yea, he will remember that I have said unto him, he shall have eternal life, according to the testimony of the Holy Spirit, which testifieth in me” (Alma 7:16). Another illustration is the following revelation to the Prophet Joseph Smith: “For I am the Lord thy God, and will be with thee even unto the end of the world, and through all eternity; for verily I seal upon you your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham your father” (D&C 132:49). [34] As the Lord confirmed the priesthood by His own voice out of the heavens to His servants (see D&C 84:42), so may He confirm the promise of eternal life, whether in this life or the next. The fulfillment of that promise of eternal life is the grand purpose of the oath and covenant of the priesthood. Every worthy priesthood holder may qualify if he will keep the covenants of the priesthood. President Joseph Fielding Smith said, “It is perfectly clear that there are no more glorious promises that have or could be made than those that came to us when we accepted the privilege and assumed the responsibility of holding the holy priesthood and of standing as ministers of Christ.” Smith, in Conference Report, October 1970, 92. Herein is brought to pass the noblest goal of existence, according to Moses 1:39, “For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man.” ] which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world. [ The elect who receive the covenant (the Gospel) is to help others, Alma 13, D&C 29:4 D&C 93:46 ]

49 And the whole world lieth in sin, and groaneth under darkness and under the bondage of sin.

50 And by this you may know they are under the bondage of sin, [ So if you are in a state where you are not receiving revelation you know that you are in a state of sin. ] , because they come not unto me.

51 For whoso cometh not unto me is under the bondage of sin. [ If we do not Seek Him, Hear him we are not fulfilling our purpose here on earth. ]

52 And whoso receiveth not my voice [ Contrast verses 35-38. ] is not acquainted with my voice, and is not of me.

53 And by this you may know the righteous from the wicked, and that the whole world groaneth under sin and darkness even now.

54 And your minds in times past have been darkened [ What does this mean? D&C 10:2 One example is when Joseph was disobedient and lost the 116 pages. We loose the gifts that we had just as Joseph lost his gift to translate for a period. How do our minds become darkened? ] because of unbelief , [ How does even a little lack of faith or unbelief effect our ability to exercise our full God given potential? Our priesthood potential? How far do we live below our personal abilities? ] and because you have treated lightly the things you have received— [ What things exactly? The Book Of Mormon see v. 57 Our own personal revelations - if we do not do what we are impressed to do then we are treating lightly the things which we have been given. ]

55 Which vanity and unbelief [ This is not the unbelief of those who do not believe in the restoration and the gospel; but rather it is the unbelief that God can and will work miracles if we will trust in him and move forward with that trust. On a personal side where do we fit - how much does our personal unbelief hold us back? The Lord warned of unbelief (which includes not believing His promises to us - including the promise that if we will sanctify ourselves he will unveil his face before us. ), not taking seriously the things already given, and for neglecting the Book of Mormon and the covenant it contains. ] have brought the whole church under condemnation. [ What was the condemnation the church was brought under and why were they under condemnation? There minds were darkened - in other words: they were not receiving all of the light that they could be v.54 because they were not studying the Book of Mormon. The people are told to conform to and abide by the revelation they have received in deed and not just word. And they are warned that they will not be permitted to pollute the holy land, which in itself can be seen as a reason why they were ultimately ejected from Missouri. This is a common pitfall as people would generally prefer revelation to come out that endorses what they want and what they think rather than conforming themselves to what the Lord has already revealed. ]

56 And this condemnation resteth upon the children of Zion, [ So this condemnation is marked at us as members of the church, not the church as a body but we as individuals of the church. Get out of the world and live like a covenant people. ] , even all.

57 And they shall remain under this condemnation until they repent and remember the new covenant, [ How is the Book of Mormon a covenant, and what is there in this sacred volume that makes it a covenant? Fundamentally, a scriptural covenant is a contractual promise between God and man. President Joseph Fielding Smith said, “A covenant is a contract and an agreement between at least two parties. In the case of gospel covenants, the parties are the Lord in heaven and men on earth. Men agree to keep the commandments and the Lord promises to reward them accordingly” (26). Anciently, these covenants that man made with God were entered into with a specific formula which bound both parties. The biblical scholar George Mendenhall identified six common steps in ancient covenants and treaties (Interpreter’s Dictionary 1:714). These elements are as follows: (1) the preamble, (2) historical prologue, (3) stipulations, (4) blessings and curses, (5) witnesses, and (6) deposit and public reading of the covenant. Each element of the covenant making process is vital. For instance, the preamble demonstrates the authority of the people making the covenant. The historical prologue to the covenant forms the foundation for the history of a covenant people. The stipulations lay out the requirements of the covenant for both parties. The blessings and curses graphically illustrate the consequences of keeping or breaking the pact. The witnesses serve to show God’s people that all his actions were done without secret covenants. Finally, the deposit and public reading remind God’s people of their promises and illustrate that his covenants stretch beyond an isolated time and people. The overarching Book of Mormon covenant to obey Jesus Christ as the God of the land fits this very old pattern. A close look at the second chapter of Ether illustrates each of the six elements (see table on page 73). First, the preamble, like all ancient preambles, contains the names of both parties to the covenant. This preamble also mentions the physical location where the covenant is established. The tying together of time and place is important to lift the covenant beyond a metaphysical notion to a bond between mortals and a living God. Such a covenant affects people’s lives in time and space. ( The Plates of Ether and the Covenant of the Book of Mormon - Lee L. Donaldson) The record carefully mentions both time and place. Furthermore, this covenant was formally created between the two authority figures: the king of this land, Jesus Christ, and the representative of the covenant people, the brother of Jared. Anciently, the preamble also contained a token of the superior authority of the one setting the terms of the covenant. The same is true with the Book of Mormon covenant to serve the God of the land, as found in the book of Ether. Moroni noted that the Lord came down in a cloud. The cloud was a divine token of the power and glory of the king of heaven. For instance, this was the same token of authority that the Lord used in creating the preamble to the Sinai covenant with Moses (Ex. 19:9). The cloud also led the covenant people through the wilderness (13:21) and was a heavenly sign of the Lord’s authority in the Savior’s transfiguration (Matt. 17:5). Additionally, the Doctrine and Covenants equates the clouds of heaven with “the glory of the Lord” (D&C 84:5). Second, the historical prologue of a covenant focuses the people’s minds and hearts as they remember their history. Ancient Israel, for instance, always remembered the Exodus and the Sinai covenant as they recited their history. The brother of Jared’s covenant to serve the God of the land became the focal point of Jaredite historiography. In fact, the whole Jaredite history was an account of how well the people kept their covenant to serve Jesus Christ, the God of the land. The covenant was put in force at the beginning of the Jaredite record (Ether 2:8), and throughout Jaredite history prophets warned the people to remember the covenant. For instance, Moroni notes that “the Lord did pour out his blessings upon this land” after Omer and Emer cast out the secret combinations and returned to serving Jesus Christ (9:13–21). Finally, Moroni concludes this tragic record with Coriantumr remembering “the words [concerning the covenant] which had been spoken by the mouth of all the prophets, and he saw them that they were fulfilled thus far, every whit” (15:3). Third, the Lord clearly states the stipulations of this covenant. The record notes, “whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only God” (Ether 2:8). The text clearly states that the true and only God of this land “is Jesus Christ” (v. 12). This service to the Savior is to be full and complete. The Lord does not allow divided loyalties from his people in the promised land. Moroni’s final assessment of the Jaredites revolves around their refusal to fulfill the stipulations of the covenant. He wrote, “For behold, they rejected all the words of Ether; for he truly told them of all things, from the beginning of man; and that after the waters had receded from off the face of this land it became a choice land above all other lands, a chosen land of the Lord; wherefore the Lord would have that all men should serve him who dwell upon the face thereof” (Ether 13:2). The fourth covenantal element suggested by Mendenhall, the blessings and curses, is also laid out in the covenant the Lord established with the Jaredites. Obedience to this covenant insures that the inhabitants of this land will “be free from bondage, and from captivity, and from all other nations under heaven” (Ether 2:12). Disobedience brings down the judgments of God so that “they should be swept off” the face of the land (v. 8). Total destruction occurs when the people are “ripened in iniquity” (v. 9). Fifth, this covenant is made with witnesses. The prophet Ether personally stood as an eyewitness to the terrible fulfillment of the curses of the covenant and “beheld that the words of the Lord had all been fulfilled; and he finished his record” (Ether 15:33). In fact, we also become witnesses to this covenant as we read the Book of Mormon. Moroni notes as he records the account of the covenant, “we can behold the decrees of God concerning this land” (2:9). Lastly, this covenant is deposited and read publicly for every nation that comes to the promised land. Prophets sent to the Jaredites either read or quoted the covenant to them frequently (Ether 7:23; 9:28; 11:1, 12, 20). They reminded the Jaredites to serve the Lord or “the Lord God would send or bring forth another people to possess the land, by his power, after the manner by which he brought their fathers” (11:21). Furthermore, Moroni promises that each nation possessing the promised land will have access to the words of the covenant: “Whatsoever nation shall possess it shall be free from bondage, and from captivity, and from all other nations under heaven, if they will but serve the God of the land, who is Jesus Christ, who hath been manifested by the things which we have written” (2:12). The Jaredite covenant was also read during the reign of king Mosiah (Mosiah 28:17–19). The final recorded act of Ether’s life was to deposit the record “in a manner that the people of Limhi did find them” (Ether 15:33). A broader look at the Book of Mormon reveals that this same covenant to serve Jesus Christ as the God of this land is also part of the plates of Nephi and the plates of Mormon. This covenant has the same elements as the Jaredite covenant. Below, in Figure 1, the elements of the Book of Mormon covenant are listed with the parallels from the plates of Nephi, Mormon, and Ether. ] even the Book of Mormon [ President Ezra Taft Benson declared: “There is a power in the book which will begin to flow into your lives the moment you begin a serious study of the book. You will find greater power to resist temptation. You will find the power to avoid deception. You will find the power to stay on the strait and narrow path. The scriptures are called ‘the words of life’ (D&C 84:85), and nowhere is that more true than it is of the Book of Mormon. When you begin to hunger and thirst after those words, you will find life in greater and greater abundance. … [You will also enjoy] increased love and harmony in the home, greater respect between parent and child, [and] increased spirituality and righteousness." These promises, President Benson assured, “are not idle promises, but exactly what the Prophet Joseph Smith meant when he said the Book of Mormon will help us draw nearer to God” (in Conference Report, Oct. 1986, 6; or Ensign, Nov. 1986, 7). "If the early Saints were rebuked for treating the Book of Mormon lightly, are we under any less condemnation if we do the same?” (in Conference Report, Oct. 1986, 4; or Ensign, Nov. 1986, 4–5). ] and the former commandments which I have given them, not only to say, but to do according to that which I have written—

58 That they may bring forth fruit [ This is what it is they are to "do" as referenced in the end of v. 57. They are to "bring forth fruit", which I would take to be the subject of v. 62-117. ] meet for their Father’s kingdom; otherwise there remaineth a scourge and judgment to be poured out upon the children of Zion.

59 For shall the children of the kingdom pollute my holy land? Verily, I say unto you, Nay.

60 Verily, verily, I say unto you who now hear my words, which are my voice, blessed are ye inasmuch as you receive these things;

61 For I will forgive you of your sins with this commandment—that you remain steadfast in your minds in solemnity and the spirit of prayer, in bearing testimony to all the world of those things which are communicated unto you.

62 Therefore, go ye into all the world; and unto whatsoever place ye cannot go ye shall send, that the testimony may go from you into all the world unto every creature.

63 And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God’s high priests; ye are they whom my Father hath given me; ye are my friends;

64 Therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost.

65 And these signs shall follow them that believe—

66 In my name they shall do many wonderful works;

67 In my name they shall cast out devils;

68 In my name they shall heal the sick;

69 In my name they shall open the eyes of the blind, and unstop the ears of the deaf;

70 And the tongue of the dumb shall speak;

71 And if any man shall administer poison unto them it shall not hurt them;

72 And the poison of a serpent shall not have power to harm them.

73 But a commandment I give unto them, that they shall not boast themselves of these things, [ Verses 65 - 72 They will be humble, acknowledge the hand of the lord in what they do. ] neither speak them before the world; [ If you have had this change, you cannot speak of it. If you do you will loose it. So the purpose of these things is for the missionary, for his or her benefit, for their protection not as a tool for conversion. (see D&C 63:7-12). ] for these things are given unto you for your profit and for salvation.

74 Verily, verily, I say unto you, they who believe not on your words, and are not baptized in water in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father’s kingdom where my Father and I am. [ As opposed to those who do believe and are baptized found in vs 64. ]

75 And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it.

76 But, verily I say unto all those to whom the kingdom has been given—from you it must be preached unto them, that they shall repent of their former evil works; for they are to be upbraided for their evil hearts of unbelief, and your brethren in Zion for their rebellion against you at the time I sent you. [ Alluding to the Prophet's trip to Jackson County, Missouri, in the spring of 1832 (see Historical Note for section 82). In accordance with this verse, a council of High Priests appointed Orson Hyde and Hyrum Smith to draft a letter to be sent to Missouri Church leaders. The letter, dated 14 January 1833, accuses the Missouri leaders of harboring a rebellious spirit and threatening insinuations against Joseph Smith, Sidney Rigdon and Newel K. Whitney. The summary of the epistle was: "Repent, repent, or Zion must suffer.". ]

77 And again I say unto you, my friends, for from henceforth I shall call you friends, it is expedient that I give unto you this commandment, that ye become even as my friends in days when I was with them, traveling to preach the gospel in my power;

78 For I suffered them not to have purse or scrip, neither two coats.

>79 Behold, I send you out to prove the world, and the laborer is worthy of his hire.

80 And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst.

81 Therefore, take ye no thought for the morrow, for what ye shall eat, or what ye shall drink, or wherewithal ye shall be clothed.

82 For, consider the lilies of the field, how they grow, they toil not, neither do they spin; and the kingdoms of the world, in all their glory, are not arrayed like one of these.

83 For your Father, who is in heaven, knoweth that you have need of all these things.

84 Therefore, let the morrow take thought for the things of itself.

85 Neither take ye thought beforehand what ye shall say; but treasure up in your minds continually the words of life, [ The scriptures Conference Report, Oct. 1986, 6; President Benson. ] and it shall be given you in the very hour that portion that shall be meted unto every man.

86 Therefore, let no man among you, for this commandment is unto all the faithful who are called of God in the church unto the ministry, from this hour take purse or scrip, that goeth forth to proclaim this gospel of the kingdom.

87 Behold, I send you out to reprove [ “‘Reprove,’ as stated (v. 76) is to ‘convict.’ God’s messengers, as it were, are lawyers before the bar of God. It is their duty to ‘convict’ the world of sin, and to warn all men of the ‘judgment which is to come.’ They are not sent out to entertain the world with philosophical lectures, or ethical discourses, or flowery oratory, or amusing anecdotes. Their one duty is to secure conviction and, if possible, repentance and salvation.” (Smith and Sjodahl, Commentary, p. 518.) ] the world of all their unrighteous deeds, and to teach them of a judgment which is to come. [ The reason why they are sent out - D&C 29:7-10]

88 And whoso receiveth you, there I will be also, for I will go before your face. I will be on your right hand and on your left, and my Spirit shall be in your hearts, and mine angels round about you, to bear you up. [ Compare v. 42, Ps. 91:11-13. ]

89 Whoso receiveth you receiveth me; and the same will feed you, and clothe you, and give you money.

90 And he who feeds you, or clothes you, or gives you money, shall in nowise lose his reward.

91 And he that doeth not these things is not my disciple; by this you may know my disciples.

92 He that receiveth you not, go away from him alone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man. [ Or the opposite case of is described in v. 88. On the cleansing of the feet, cp. D&C 60:15. ]

93 And in whatsoever village or city ye enter, do likewise.

94 Nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me.

95 Wo, I say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me;

96 For I, the Almighty, have laid my hands upon the nations, to scourge them for their wickedness.

97 And plagues shall go forth, and they shall not be taken from the earth until I have completed my work, [ So if I understand this correctly. These plagues once they have started in ALL nations they will continue until Gods work is done. ] , which shall be cut short in righteousness— [ This phrase is a paraphrase of Romans 9:28. See comments on D&C 52:11.]

98 Until all shall know me, who remain, [ With only the righteous left. ] even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying: [ With the elimination of the wicked from the earth, at the advent of the Millennium the righteous will sing a new song, cp. Isa. 42:10, Rev. 14:1-3, D&C 133:56-57.]

99 The Lord hath brought again Zion;
The Lord hath redeemed his people, Israel,
According to the election of grace,
Which was brought to pass by the faith
And covenant of their fathers.

100 The Lord hath redeemed his people;
And Satan is bound and time is no longer.
The Lord hath gathered all things in one.
The Lord hath brought down Zion from above.
The Lord hath brought up Zion from beneath.

101 The earth hath travailed and brought forth her strength;
And truth is established in her bowels;
And the heavens have smiled upon her;
And she is clothed with the glory of her God;
For he stands in the midst of his people.

102 Glory, and honor, and power, and might,
Be ascribed to our God; for he is full of mercy,
Justice, grace and truth, and peace,
Forever and ever, Amen.

103 And again, verily, verily, I say unto you, it is expedient that every man who goes forth to proclaim mine everlasting gospel, that inasmuch as they have families, and receive money by gift, that they should send it unto them or make use of it for their benefit, as the Lord shall direct them, for thus it seemeth me good.

104 And let all those who have not families, who receive money, send it up unto the bishop in Zion, or unto the bishop in Ohio, that it may be consecrated for the bringing forth of the revelations and the printing thereof, and for establishing Zion.

105 And if any man shall give unto any of you a coat, or a suit, take the old and cast it unto the poor, and go on your way rejoicing.

106 And if any man among you be strong in the Spirit, let him take with him him that is weak, that he may be edified in all meekness, that he may become strong also.

107 Therefore, take with you those who are ordained unto the lesser priesthood, and send them before you to make appointments, and to prepare the way, and to fill appointments that you yourselves are not able to fill.

108 Behold, this is the way that mine apostles, in ancient days, built up my church unto me.

109 Therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet it hath no need of the feet; for without the feet how shall the body be able to stand?

110 Also the body hath need of every member, that all may be edified together, that the system may be kept perfect.

111 And behold, the high priests should travel, and also the elders, and also the lesser priests; but the deacons and teachers should be appointed to watch over the church, to be standing ministers unto the church.

< 112 And the bishop, Newel K. Whitney, also should travel round about and among all the churches, searching after the poor to administer to their wants by humbling the rich and the proud. [ Whitney's physical concerns should be to administer unto the poor, and pass off other secular business to another. see also D&C 104:16. ]

113 He should also employ an agent to take charge and to do his secular business as he shall direct.

114 Nevertheless, let the bishop go unto the city of New York, also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things. [ Pursuant to the instructions in verse 114, Joseph Smith and Newel K. Whitney traveled to Albany, New York, and Boston in the fall of 1832. These two men left Kirtland in the latter part of September and arrived in New York City before 13 October 1832. Much of their time in the East was spent transacting business, but Newel K. Whitney later stated that the trip "was taken to fulfill the Revelation." (Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, pages 176-177). These cities were the subject of another prophet’s testimony. Elder Wilford Woodruff addressed a conference in Logan, Utah, on 22 August 1863. Speaking directly to the youth in attendance, he declared: “‘Now, my young friends, I wish you to remember these scenes you are witnessing during the visit of President Young and his brethren. Yea, my young friends, treasure up the teachings and sayings of these prophets and apostles as precious treasure while they are living men, and do not wait until they are dead. A few days and President Young and his brethren, the prophets and apostles and Brothers Benson and Maughan, will be in the spirit world. You should never forget this visitation. You are to become men and women, fathers and mothers; yea, the day will come, after your fathers, and these prophets and apostles are dead, you will have the privilege of going into the towers of a glorious Temple built unto the name of the Most High (pointing in the direction of the bench), east of us upon the Logan bench; and while you stand in the towers of the Temple and your eyes survey this glorious valley filled with cities and villages, occupied by tens of thousands of Latter-day Saints, you will then call to mind this visitation of President Young and his company. You will say: That was in the days when Presidents Benson and Maughan presided over us; that was before New York was destroyed by an earthquake; it was before Boston was swept into the sea, by the sea heaving itself beyond its bounds; it was before Albany was destroyed by fire; yea, at that time you will remember the scenes of this day. Treasure them up and forget them not.’ President Young followed and said: ‘What Brother Woodruff has said is revelation and will be fulfilled.’” (In Lundwall, Temples of the Most High, pp. 97–98.). ]

115 For if they do reject these things the hour of their judgment is nigh, and their house shall be left unto them desolate.

116 Let him trust in me and he shall not be confounded; and a hair of his head shall not fall to the ground unnoticed.

117 And verily I say unto you, the rest of my servants, go ye forth as your circumstances shall permit, in your several callings, unto the great and notable cities and villages, reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days.

118 For, with you saith the Lord Almighty, I will rend their kingdoms; I will not only shake the earth, but the starry heavens shall tremble.

119 For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that I am, and that I will come and reign with my people.

120 I am Alpha and Omega, the beginning and the end. Amen.

[ Journal Of Discourses Vol 25:288, George Q. Cannon Referring to the words of the Psalmist, where he said: “Ye are gods; and all of you are children of the most High,” he said, “Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the son of God?” But they could not understand the doctrine which God has revealed—the eternal truth that He has communicated to us in the Gospel. But God designed when He led Israel out of Egypt to make of that people a royal Priesthood [ 1 Peter 2:9 ] —a kingdom of Kings and Priests. [ Ex 19:6; Rev 1:6 ] He designed to lead them forward under the guidance of the everlasting Priesthood, the Priesthood after the holy order of the son of God— [ D&C 107:3 ] —to lead them forward until they should behold the face of their God and see Him for themselves. [ D&C 84:23 ] But they would not. They hardened their hearts. They could not endure His presence. [ D&C 84:24 ] Moses, despite all the power which God gave him, and the revelations which He poured out upon him—Moses could not succeed in leading that people forward. They were a stiffnecked race; they were a rebellious race; they were an idolatrous race; they were hard in their hearts; and they would not have God to be their King. [ 1 Sam 8:7 ] They wanted a lower order of affairs; they wanted lower laws, laws that were more in accordance with their fallen and carnal natures. Therefore according to those revelations which God has given unto us, He took Moses out of their midst, and the Holy Priesthood also, and the lesser Priesthood continued, the Priesthood of Aaron, a Priesthood that held the keys of the ministering of angels and the preparatory gospel, the gospel of repentance and baptism for the remission of sins. He left that with them, and the law of carnal commandments which the Lord in His wrath caused to continue with the house of Aaron among the children of Israel until John. [ D&C 84:24-27 ] They were under this law during this long period. God raised up John as a forerunner to prepare the way for the fullness of the ever– lasting Gospel and the restoration of the Priesthood in its fullness, that Melchizedek Priesthood which Moses held, and through which he exercised such mighty power among the children of Israel. And it was God’s design—if the people would have submitted to it, if they would have received the message that He sent unto them through John and afterwards through His beloved son—to have restored the Kingdom even to Israel, [ Acts 1:6 ] and to have built up the Kingdom in great power and glory upon the earth. But instead of receiving the Gospel and the Melchizedek Priesthood, they actually destroyed the son of God. But before they destroyed Him, they destroyed the heir of the Priesthood of Aaron, John the Baptist, who was a direct descendant of Aaron, and by virtue of this descent held the keys of that Priesthood, and exercised the authority and power thereof among the Jews. Not content with rejecting the son of God, they rejected even John, and the Aaronic Priesthood as well as the Melchizedek Priesthood was taken from the midst of the Jews, and they have remained without Priesthood from that day until the present time, even the Aaronic Priesthood having been withdrawn from their midst—the authority to officiate in the ordinances pertaining thereunto. Now, this Priesthood which God has restored in these last days through Peter, James and John, is the Priesthood that continueth in the Church of God in all generations. The Church of God cannot be without it; for without it the power of Godliness is not made manifest to men in the flesh. A people can progress to a certain extent with the Aaronic Priesthood, but there is a limit to their progress. There are bounds beyond which they cannot pass. They cannot attain to the fullness of the glory of God the Eternal Father, without the presence of the Melchizedek Priesthood; for as I have read in your hearing, “This greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God; Therefore in the ordinances thereof,” [that is, in the ordinances of the higher or Melchizedek Priesthood] “the power of godliness is manifest.” This cannot be manifest without that higher Priesthood, without the power which accompanies it. “And without the ordinances thereof,” the revelation continues, “and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this no man can see the face of God, even the Father, and live.” Without this Priesthood, without its ordinances, without its powers, without its gifts, “no man can see the face of God, even the Father, and live.” Therefore it is essential that, if a people should be exalted unto the presence of God, they should have this Melchizedek or greater Priesthood, and the ordinances thereof, by the means of which they are to be prepared, or they shall be prepared to enter into the presence of God the Father, and endure His presence. Now, Moses taught this plainly to the children of Israel in the wilderness. He endeavored to impress upon them the importance of so living as to retain this Melchizedek Priesthood in their midst—to so live as to conform to the law, or laws, and requirements of this Melchizedek Priesthood. Says the revelations, He “sought diligently to sanctify his people that they might see the face of God.” He wanted them to behold the face of God. You remember the expression he gave utterance to, when the Spirit of God rested upon the seventy Elders, and they prophesied. There were two of them that were not with the rest. They were in the camp and not in the tabernacle, yet they prophesied also. And Joshua, jealous for the honor of Moses, jealous because Moses was a Prophet of God, and doubtless afraid that these men were transcending their authority, asked Moses to forbid them. [ Num 11:24-28 ] And Moses gave utterance to that memorable, that glorious expression: “Enviest thou for my sake? Would to God that all the Lord’s people were prophets, and that the Lord would put his spirit upon them.” T [ Num 11:29 ] There was no jealousy in the mind of this man of God concerning his brethren having the spirit of prophecy, it excited no feeling in his heart to reprove them, or to check them, or to say to them that they were usurping some authority which belonged to him; no, there was no such feeling in his heart; for had he not sought to lead the people forward to enjoy that privilege? Had he not sought diligently to sanctify the people that they might behold the face of God? [ D&C 84:23 ] “Therefore,” said he, “would to God that all the Lord’s people were prophets.” [ Num 11:29 ] Would to God that not only the seventy Elders had the spirit of prophecy resting down upon them, but that every man in the whole hosts of Israel had that spirit in its fullness and in its power resting down upon him. “How easy it would be for me,” Moses could have said, “to lead this people if all were prophets! How easy it would be for me to guide these hosts, and to lead them into the presence of God, if the spirit of prophecy rested down upon them throughout all the camp of Israel.” But they hardened their hearts and could not endure the presence of the Lord. [ D&C 84:24 ] “Go thou, Moses, and speak to God,” said the children of Israel, “and then tell us what God has to say: be thou mouthpiece, be thou God to us; we will be content with this, the face of God is too terrible for us. We desire not to enter into His presence. We shall be content to have thee give to us the word of God.” These were, in effect, their words, and their actions corresponded to these words. As Paul says, “Which voice (the voice of God) they that heard intreated that the word should not be spoken to them any more: (For they could not endure that which was commanded.” Moses stood between them and God. They could not endure the presence of God. They hardened their hearts against it. Therefore the Lord in His wrath—for his anger was kindled against them, because of their hardness of heart, because of their rebellion—swore that they should not enter into His rest, that they should not attain unto the fullness of the glory that He had in store for them—that is, He swore that they should not enter into this rest while in the wilderness; which rest is the fullness of His glory. So He took Moses from their midst, and took with him the Melchizedek Priesthood; and thus terminated, so far as Israel was concerned, the reign of the Melchizedek Priesthood among them. Occasionally Prophets were raised up who did hold the Melchizedek Priesthood, ordained by God for special purposes; but the people were under the dominion of the rule of the Aaronic Priesthood from that time forward until the days of John. Now, my brethren and sisters, it is of the utmost importance that we who live in this generation should comprehend that which God is doing for and designs for us. He has precisely the same future in store for us that He intended for our fathers in the wilderness. God designs to have us led in that path which will bring us into His presence. He designs that this whole people called Latter-day Saints shall have the laws of his celestial kingdom revealed unto them line upon line, precept upon precept, here a little and there a little, [ Isa 28:10,13 ] until they are brought into His presence, until every man and woman and child who belongs to this Church shall be able to endure the presence of God and live, until by means of this Priesthood, this higher Priesthood, every man will be prepared to receive the fullness of the celestial glory, and this by obedience to law, not by hardness of heart, not by rebellion, not by rejecting the counsel of God through His servants, not by taking our own way; for notwithstanding all that is said by those who oppose us, and by the entire Gentile world in regard to the Priesthood of the son of God in their opposition to it, these Latter-day Saints must obey the Priesthood of the son of God, and be led by it in all things, or they never will enter into the presence of God our Eternal Father, never, worlds without end. [ D&C 76:112 ] God has placed this Priesthood in the Church for the express purpose of leading His people forward, just as Moses endeavored to lead the children of Israel forward by giving unto them His law, by revealing unto them His will, by instructing them in the things of righteousness, and leading them forward until they should attain unto the fullness of His glory. [ D&C 84:23-24 ] Let us take these things to heart. Let us ponder upon them as a people. Let us purify ourselves with all our might, mind and strength. Let every man in his place and station seek to magnify that Priesthood that he may through magnifying it, attain unto those glorious blessings and privileges which God has promised. God designs that this people called Latter-day Saints shall be a kingdom of priests [ Ex 19:6 ] and kings. [ Rev 1:6 ] He intends that the Melchizedek Priesthood shall be held by this people. He intends to preserve it on the earth, and those who attain unto this Priesthood, and magnify it to the renewing of their bodies, and to the receiving of the promises of God, will receive the blessings which God has promised—that is, they will receive all that God has to bestow, they will be joint heirs with Jesus and inherit with Jesus the glory of the Father, and there is nothing that the Father has that He will not give unto us, for all will be ours, everything we can conceive of—glory, immortality and endless lives—if we are faithful to the maintaining of our integrity and the keeping of our covenants, and the doing of the will of God in the flesh. How important it is, then, brethren and sisters, that we should all be faithful during this probation; that we should walk humbly before our God; that we should obey every law and submit to every ordinance and apply everything that is taught to us to ourselves, and embody every principle in our lives as fast as it is taught to us, beginning with faith in the name of the Lord Jesus, and progressing from that principle forward by repentance, by baptism, by the laying on of hands, and by obeying the other laws and ordinances as fast as they are revealed, until we shall be prepared through obedience to law, and through the redemption which obedience always brings, to go back into the presence of God and the Lamb. We have entered upon an upward career. Let us press forward in that direction, adding faith to faith, adding knowledge to knowledge, adding gift to gift, adding power to power, until we shall behold the face of our Father and our God; and that will be granted unto us. [ 2 Pet 1:5-11 ] It will be granted unto us to behold the face of Jesus; it will be granted unto us to have angels minister to us, and there is no blessing we shall not attain unto if we continue faithful to the Gospel, and to the covenants of the Holy Priesthood which we have received. That God may help us to be faithful and lead us forward until we are brought back into His presence, is my prayer in the name of Jesus. Amen. The foregoing was delivered in Paris, Bear Lake County, Idaho, Sunday afternoon, August 10, 1884. Historical Material Pertaining to Doctrine & Covenants 84 Unfortunately, there is relatively little know about this revelation. Smith comments that he “inquired of the Lord” at a time when a number of elders had returned to Kirtland from missionary labors. What prompted the enquiry and what the precise nature of the enquiry was we can only surmise from subjects commented on in the text itself. Below are Joseph comments on receiving the revelation and then a historical overview. Excerpt from History of the Church The Elders during the month of September began to return from their missions to the Eastern States, and present the histories of their several stewardships in the Lord's vineyard; and while together in these seasons of joy, I inquired of the Lord, and received on the 22nd and 23rd of September, the following revelation on Priesthood: [text of D&C 84 quoted] I continued the translation of the Bible and ministering to the Church, through the fall, excepting a hurried journey to Albany, New York and Boston, in company with Bishop Whitney, from which I returned on the 6th of November, immediately after the birth of my son Joseph Smith, the third. About the 8th of November I received a visit from Elders Joseph Young, Brigham Young, and Heber C. Kimball of Mendon, Monroe county, New York. They spent four or five days at Kirtland during which we had many interesting moments. At one of our interviews, Brother Brigham Young and John P. Greene spoke in tongues, which was the first time I had heard this gift among the brethren; others also spoke, and I received the gift myself. (Joseph Smith, History of the Church, Vol. 1, pages 286-297) Excerpt from The Revelations of the Prophet Joseph Smith Section 84 is a revelation of major doctrinal importance; parts of it may well have been received in conjunction with the inspired translation of the Bible. The revelation appears to be a composite of several somewhat interrelated ideas that were recorded in their present form on at least two different days (i.e., 22-23 September 1832). It is difficult to determine which verses were received on which day, but some evidence suggests that verses 1-41 constitute parts of the revelation received on 22 September, and that verses 42-120 were received on 23 September. Whereas verse 1 indicates that the revelation was received in the presence of six elders (undoubtedly high priests), an unpublished note (dated 23 September 1832) that appears in the "Kirtland Revelation Book" after verse 42 affirms that that verse (42) was specifically intended for ten high priests, then present. It is also worthy of note that there is a change of tense in verse 42 from the third to the first person. Verses 1-5 concern themselves with the building of the New Jerusalem in Jackson County, Missouri (particularly the construction of a temple). This divine injunction was rescinded in 1841. (See D&C 124:49 and 51.) Verse 76 directed that the "brethren in Zion" be upbraided for their "rebellion against you at the time I sent you." This alludes to the Prophet's trip to Jackson County, Missouri, in the spring of 1832 (see Historical Note for section 82). In accordance with this verse, a council of High Priests appointed Orson Hyde and Hyrum Smith to draft a letter to be sent to Missouri Church leaders. The letter, dated 14 January 1833, accuses the Missouri leaders of harboring a rebellious spirit and threatening insinuations against Joseph Smith, Sidney Rigdon and Newel K. Whitney. The summary of the epistle was: "Repent, repent, or Zion must suffer." ... Pursuant to the instructions in verse 114, Joseph Smith and Newel K. Whitney traveled to Albany, New York, and Boston in the fall of 1832. These two men left Kirtland in the latter part of September and arrived in New York City before 13 October 1832. Much of their time in the East was spent transacting business, but Newel K. Whitney later stated that the trip "was taken to fulfill the Revelation." (Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, pages 176-177)]