D&C 109-110 Quotes and Notes

D&C 109 The Dedicatory Prayer of the Kirtland Temple – March 27, 1836

Historical Background

The following background information provided by Ostler and McConkie is valuable:

In preparation for the dedication of the Kirtland Temple, the Prophet Joseph Smith, Sidney Rigdon, and Oliver Cowdery, as well as Warren A. Cowdery and Warren Parrish, who acted as scribes for the Prophet, met the day previous to the dedication “to make arrangements for the solemn assembly; this business occupied the remainder of the day.”^[1]Smith, History of the Church, 2:409. During this meeting the dedicatory prayer for the temple was written down. It is likely that Warren A. Cowdery and Warren Parrish recorded the prayer because they served the Prophet as his scribes and personal secretaries. Oliver Cowdery recorded in his journal: “This day our school did not keep, We prepared for the dedication of the Lord’s house. I met in the presidents room pres. J. Smith, jr. S Rigdon, my brother W. A. Cowdery & Elder W. Parrish, and assisted in writing a prayer for the dedication of the house.”^[2]Cited in Cook, Revelations, 218; spelling and punctuation as in original.

On the day of the dedication, the Prophet Joseph Smith recorded: “The congregation began to assemble at the Temple, at about seven o’clock, an hour earlier than the doors were to be opened. Many brethren had come in from the regions round about, to witness the dedication of the Lord’s House and share in His blessings; and such was the anxiety on this occasion that some hundreds (probably five or six) assembled before the doors were opened. The presidents entered with the doorkeepers, and stationed the latter at the inner and outer doors; also placed our stewards to receive donations from those who should feel disposed to contribute something to defray the expense of building the House of the Lord. We also dedicated the pulpits, and consecrated them to the Lord.

“The doors were then opened. Presidents Rigdon, Cowdery and myself seated the congregation as they came in, and, according to the best calculation we could make, we received between nine and ten hundred, which were as many as could be comfortably seated. We then informed the doorkeepers that we could receive no more, and a multitude were deprived of the benefits of the meeting on account of the house not being sufficiently capacious to receive them; and I felt to regret that any of my brethren and sisters should be deprived of the meeting, and I recommended them to repair to the schoolhouse and hold a meeting, which they did, and filled that house also, and yet many were left out. . . .

“At nine o’clock A.M. President Sidney Rigdon commenced the services of the day by reading the 96th and 24th Psalms.”^[3]History of the Church, 2:410-11. This was followed by hymns, an opening prayer, sermons, and sustaining of Church officers. In the afternoon the Prophet Joseph Smith read the dedicatory prayer given by revelation.

The Thursday after the dedication of the temple, the dedicatory services were repeated “for the benefit of those who could not get into the house on the preceding Sabbath. . . . The services of the day were commenced, prosecuted and terminated in the same manner as at the former dedication, and the Spirit of God rested upon the congregation, and great solemnity prevailed.”^[4]McConkie and Ostler, Revelations of the Restoration: A Commentary on the Doctrine and Covenants and Other Modern Revelations, Deseret Book, 2000, p. 860; Smith, History of the Church, 2:433.

Preparations for the Saints: The Kirtland Endowment and the Washing Ceremony, Ordinance of Anointing

Milton Backman gives us the following historical information:

The Kirtland Endowment

Most of the unusual spiritual manifestations occurred in the Kirtland Temple at meetings in which members of the priesthood were receiving or were preparing to receive the endowment. Joseph Smith taught that the endowment was a gift of knowledge derived from revelation, a gift of power emitting from God. This gift consisted of instructions relating to the laws of God, including the principle of obedience, and was partially designed to help missionaries to serve with greater power and to give them greater protection. The Prophet said that many would not comprehend the endowment, but that bearers of the priesthood should prepare for this gift by purifying themselves, by cleansing their hearts and their physical bodies. “You need an endowment, brethren,” he said, “in order that you may be prepared and able to overcome all things.” After instructing the Saints for about three months, the Prophet concluded that the brethren of the priesthood had received “all the necessary ceremonies” relating to that endowment. He then challenged those who had received the gift to “go forth and build up the kingdom of God.”^[5]Backman, Heavens Resound: A History of the Latter-Day Saints in Ohio, 1830-1838, p. 285.

A Washing Ceremony

While unfolding principles of the endowment, Joseph Smith introduced a number of ordinances designed to purify those who would receive it. The first known preparatory rite unfolded in 1836 was the ordinance of washing the body. Under the date of Saturday, January 16, Oliver Cowdery noted in his diary that he and John Corrill had met in the home of Joseph Smith, where the three men had washed and perfumed (with cinnamon) their bodies, confessed their sins, and covenanted to be faithful to God. Elder Cowdery remarked that they had participated in the ordinance so that they would be clean before the Lord for the Sabbath. Before they completed this purification, he added, Martin Harris entered the Prophet’s home and was also washed.^[6]Backman, p. 285-286; Oliver Cowdery, Sketch Book, January 16, 1836, Church Archives, reproduced in Leonard J. Arrington, “Oliver Cowdery’s Kirtland-Ohio ‘Sketch Book,’” BYU Studies 12 … Continue reading

A similar purification occurred five days later. On Thursday afternoon, January 21, the Presidency gathered in the attic of the printing office adjacent to the Kirtland Temple, and there they washed their bodies with pure water and perfumed them in the name of the Lord, preparatory to receiving their anointings.^[7]Backman, p. 285-286; Cowdery, Sketch Book, January 21, 1836. Cowdery mentioned that John Corrill also attended this meeting. HC 2:379; Joseph Smith diary (1835-36), p. 135. When the Prophet used the … Continue reading

The Ordinance of Anointing

Some of the reports of communion with heavenly beings in Kirtland occurred while bearers of the priesthood were participating in a second ordinance revealed through the Prophet in January 1836, the ordinance of anointing with sacred or consecrated oil. This ceremony, like the washing of the body, was designed to purify the Saints in preparation for receiving the endowment; it was performed in the temple after they had cleansed their bodies in their own homes or in other buildings in the community. When the first group in this dispensation to receive their anointings gathered on Thursday, January 21, 1836, little did they realize that that night, one of the great visions of the ages would be unfolded, and many would commune with the hosts of heaven.^[8]Backman, p. 286-87; Journal of Edward Partridge, January 21, 1836; autobiography of Heber C. Kimball, p. 33.

As the sun was setting that evening, approximately forty men entered the large doors of the nearly completed Kirtland Temple. The outside plastering of the building had been finished, but masons were still at work on the interior. The men passed the entrance of the large unpainted room on the main floor and began climbing the winding stairs. They passed by the second floor, which resembled the first, with four tiers of pulpits on either end of the room, and continued climbing to the third floor, or attic, which was divided into five rooms. About sixteen of the men gathered in the west room, which was being used as a classroom for the study of Hebrew. Called the translating room by Joseph Smith and the president’s room by Oliver Cowdery, it had been dedicated on January 4 by Joseph Smith, Sr., as a place of learning.^[9]HC 2:356, 379; diary of Joseph Smith, 1835-36, pp. 135-36. Those assembled in this room included the Presidency of the Church, members of the two bishoprics (Kirtland and Missouri), and the Prophet’s scribe, Warren Parrish. The twenty-four members of the high council gathered in two adjoining rooms.^[10]Backman, 287; HC 2:379-81; diary of Joseph Smith, 1835-36, pp. 135-38.

While members of the high council waited and prayed, the others participated in an ordinance of anointing their heads with holy oil. As the Presidency encircled Joseph Smith, Sr., the Prophet held a bottle of oil in his left hand and raised his right hand toward heaven. Then the Presidency raised their right hands, and the Prophet blessed and consecrated the oil in the name of Jesus Christ. After the oil had been consecrated, the Prophet anointed his father with it and invoked the blessings of heaven. All of the presidency, according to age, then laid their hands upon Father Smith and asked that the blessings of heaven be poured upon him. The Prophet then prayed to the Lord, requesting an acceptance of the anointing, after which the Presidency, according to Edward Partridge’s account, raised their right hands toward heaven and said, “Amen.”^[11]Backman, 287; HC 2:379-81; diary of Joseph Smith, 1835-36, pp. 135-36; journal of Edward Partridge, January 21, 1836.

Following this initial ordinance, others were anointed. Father Smith placed his hands on the heads of each of the Presidency, beginning with the oldest, and anointed and blessed them. When he blessed his son Joseph, he sealed upon him “the blessings of Moses, to lead Israel in the latter days” and “the blessings of Abraham, Isaac and Jacob.” “All of the Presidency laid their hands upon me,” the Prophet said, “and pronounced . . . many prophecies and blessings.” Edward Partridge added that after the Presidency had received their anointings, Bishop Whitney and his counselors, Bishop Partridge and his counselors, and Warren Parrish participated in the ordinance and were subsequently given blessings by the laying on of hands.^[12]HC 2:380; diary of Joseph Smith, 1835-36, p. 136; journal of Edward Partridge, January 21, 1836.

A Vision of the Celestial Kingdom

After the men had received their anointings, Joseph Smith testified that “the heavens were opened upon us,” and he “beheld the celestial kingdom of God, and the glory thereof.” He saw “the blazing throne of God, whereon was seated the Father and the Son.” He saw “the beautiful streets of that kingdom, which had the appearance of being paved with gold.” He saw “Fathers Adam and Abraham” and others who were then living or who had recently died, including his father (who was with him at that time), his mother, and his deceased brother, Alvin. He saw the twelve apostles who had recently been called, sustained, and ordained to that office, and Jesus was standing in their midst. He also saw in his vision all of the Presidency and many others who were present with him there in the temple. The Prophet wondered how his brother, Alvin, who had died before the Church was restored and before he had had an opportunity to be baptized for the remission of sins, could have obtained an inheritance in that kingdom. In answer to his question, he received a remarkable revelation concerning salvation for the dead and for children.^[13]Backman, 288.

The Prophet reported that during this vision angels ministered not only to him but also to many others who had received their anointings. “The power of the Highest rested upon us,” he said, and “the house was filled with the glory of God.” He further declared (in an account that he dictated and that was written in his Kirtland diary by his scribe, Warren Parrish), “My scribe . . . saw, in a vision, the armies of heaven protecting the Saints in their return to Zion, and many things which I saw.”^[14]HC 2:380-81; D&C 137; diary of Joseph Smith, pp. 137-38.

Before this remarkable series of visions ended, the high councilors of Kirtland and Missouri entered the west room of the temple. Since some of the original members of these quorums had died, had been called to other positions, or were not in Kirtland in January 1836, other leaders had been selected to fill the vacancies. A major reorganization had occurred between January 6 and January 13, so on that day (January 21), there were in Kirtland two full quorums of twelve men each who were acting as high councilors. Members of the high council of the Missouri stake were Simeon Carter, John Hitchcock, Levi Jackman, Peter Whitmer Jr., George M. Hinkle, Elias Higbee, Elisha H. Groves, Calvin Beebe, Newel Knight, Lyman Wight, Alva Beaman, and Isaac McWithy (the latter two were representing Solomon Hancock and John Murdock, who were absent). The standing high council of Kirtland consisted of John Smith, John Johnson, Orson Johnson, Martin Harris, Samuel H. Smith, Jared Carter, Joseph Coe, Samuel James, Noah Packard, Joseph Kingsbury, Thomas Grover, and John P. Greene.^[15]Backman, 288; HC 2:28, 124, 356-57, 366-67; KCMB, pp. 200-203; journal of Edward Partridge, January 7, 1836.

President’s room in temple, where Joseph Smith received the Vision of the Celestial Kingdom – D&C 137

After joining the other Church leaders in the translating room, the high councilors received their anointings. Hyrum Smith anointed the head of John Smith, president of the high council of Kirtland; and David Whitmer anointed Simeon Carter, president of the high council of Missouri. Then the presidents of the two high councils anointed the heads of the members of their respective councils, beginning with the oldest individuals.^[16]Backman, 289; HC 2:382; diary of Joseph Smith, 1835-36, p. 139; journal of Edward Partridge, January 21, 1836.

Following this ordinance, Joseph Smith said, “the visions of heaven were opened to them also. Some of them saw the face of the Savior, and others were ministered unto by holy angels, and the spirit of prophecy and revelation was poured out in mighty power.” He added, in conclusion, “We all communed with the heavenly host.”^[17]HC 2:382; diary of Joseph Smith, 1835-36, p. 139.

In addition to Joseph Smith and his scribe, Warren Parrish, other witnesses recorded the spiritual manifestations of that night. Edward Partridge wrote: “A number saw visions. Others were blessed with the outpouring of the Holy Ghost.” Oliver Cowdery also bore his testimony of the experience. “The glorious scene” was “too great to be described,” he wrote. “I only say that the heavens were opened to many, and great and marvelous things were shown.”^[18]Backman, 290; Journal of Edward Partridge, January 21, 1836; Cowdery, Sketch Book, January 21, 1836.

During this spiritual feast, the silence that usually permeated the winter darkness of the unfinished rooms of the Kirtland Temple was periodically pierced with vibrations emanating from the west room of the third floor. The men who gathered that night not only communed with the heavenly hosts, but on several occasions they joined in shouting, “Hosanna! Hosanna! Glory to God in the highest!” The meeting ended in the same manner in which it began—with singing and prayer. The head of each quorum offered prayers at the beginning of the meeting, and Joseph Smith offered the invocation and final benediction. The solemn assembly probably continued until after midnight, for the Prophet recorded in his diary that he retired between one and two o’clock in the morning.^[19]Backman, 290; HC 2:382; diary of Joseph Smith, 1835-36, p. 139; journal of Edward Partridge, January 21, 1836.

Friday, January 22, the day after the vision of the glories of heaven, was another memorable day in the history of the Church. Some of the men who were studying Hebrew gathered in their classroom at the usual hour, but instead of pursuing their lessons, they spent the morning discussing the visions of the preceding night. That evening the same leaders who had met the previous night again assembled in the temple, joined by members of the Quorum of Twelve Apostles, presidents of the First Quorum of the Seventy, and Don Carlos Smith, who had been called to preside over the high priests. After the apostles, the seventies, and Elder Smith had received their anointings, the heavens were again opened and many saw visions. The Prophet declared, “The gift of tongues fell upon us in mighty power, angels mingled their voices with ours, while their presence was in our midst, and unceasing praises swelled our bosoms for the space of half-an-hour.” Edward Partridge wrote, “During the evening more especially at the time of shouting a number saw visions as they declared unto.”^[20]HC 2:382-83; diary of Joseph Smith, 1835-36, pp. 140-41; journal of Edward Partridge, January 22, 1836.

These rich outpourings of the Spirit continued as additional members of the priesthood received their anointings and as Joseph Smith unfolded principles relating to the sealing of the anointing. After instructing the high priests and elders on Thursday, January 28, the Presidency anointed the leaders of these groups, who in turn anointed the men over whom they presided. The scribe who kept the minutes for the elders wrote, “The Lord poured out His spirit and some spoke in tongues and prophecied.”^[21]A Record of the First Quorum of Elders Belonging to the Church of Christ in Kirtland, Geauga County, Ohio, 1836-1870, January 25, 28, 1836; Cowdery, Sketch Book, January 25, 1836.

While the high priests and elders were receiving their anointings, Joseph Smith met with the apostles and seventies and told them that they should call upon God with uplifted hands to seal the blessings that had been promised them during their anointings. He also declared that others had professed seeing heavenly beings at the same time that he was beholding a glorious vision. Sylvester Smith, who was temporarily serving as scribe because of the illness of Warren Parrish, proclaimed that he beheld a pillar of fire resting upon the heads of the apostles. Roger Orton reported that he saw “a mighty angel riding upon a horse of fire, with a flaming sword in his hand, followed by five others, [who] encircled the [temple], and protected the Saints, even the Lord’s anointed, from the power of Satan and a host of evil spirits.” Zebedee Coltrin stated that he saw the Savior “crowned with glory upon his head above the brightness of the sun.”^[22]HC 2:386-87; diary of Joseph Smith, 1835-36, pp. 143-44.

Others who attended this meeting verified the descriptions of visions recorded in Joseph Smith’s diary and later in the History of the Church. Zebedee Coltrin, for example, substantiated the Prophet’s account by testifying that he also beheld the Savior in the Kirtland Temple. He said that he saw in the temple “the power of God as it was in the day of Pentecost,” including the speaking in tongues as the Spirit gave men utterance.^[23]High Priests Minute Book of Spanish Fork, Utah, April 29, 1866, to December 1, 1898, Church Archives.William Harrison Burgess was probably also referring to this meeting when he recalled that the Spirit of the Lord rested upon him. It seemed as though the interior of the temple had been illuminated by a power from God, he said, adding that the Prophet, his brother Hyrum, and Roger Orton seemed to have been engulfed in this light. Then, he wrote, Joseph Smith exclaimed aloud that he beheld the Savior; Hyrum Smith said that he saw the angels of heaven; and Roger Orton testified that he saw the chariots of Israel. Concluding his description of this solemn assembly, Elder Burgess affirmed that the power of God was manifest, and many prophesied.^[24]Backman, 292; Autobiography of Harrison Burgess, pp. 3-4. See also diary of Stephen Post, January 1836.

After these visions had ended, Joseph Smith instructed the seven presidents of the seventies to anoint the other members of their quorum. He then returned to the room where the high priests and elders were meeting and instructed them concerning the sealing of their anointings.^[25]HC 2:387; diary of Joseph Smith, 1835-36, p. 144. Describing the ceremony in which he participated, Heber C. Kimball wrote that the First Presidency laid their hands upon his head and sealed his anointing. After the members of the Quorum of Twelve Apostles had received this blessing, they responded in unison with a loud “Amen,” repeated three times.^[26]Autobiography of Heber C. Kimball, p. 35.

Sacrifices of the Saints to build the temple

Garrett and Robinson^[27]Commentary on the Doctrine and Covenants, volume 4. relate:

Construction of the Kirtland Temple had begun the first week of June 1833, but its progress was hindered by the humanitarian needs of the Missouri Saints and the rescue mission of Zion’s Camp. The poverty of the Ohio Saints and the opposition of organized mobs in the Kirtland area also hindered the work. At times, those who worked on the Kirtland temple had to sleep within its walls with their weapons ready to keep mobs from destroying by night what they had built during the day.^[28]Smith, History of the Church, 2:2; Times and Seasons 6 (15 July 1845): 972; Anderson, Joseph Smith’s Kirtland, 165–66. While the brethren worked on the temple, the sisters labored to feed, clothe, and house the laborers, sometimes sacrificing even the necessities of life to do so. The sisters also worked on the interior of the temple and its veils, carpets, and other furnishings.^[29]Smith, History of the Church, 2:399; Heber C. Kimball, Times and Seasons 6 (15 Apr. 1845): 867. The cost of the Kirtland Temple has been variously estimated at between $40,000 and $60,000 or more,^[30]Backman, Heavens Resound, 161; Smith and Sjodahl, Doctrine and Covenants Commentary, 720. and the building project was plagued by debt. Many of the Saints gave all they possessed, and a few wealthier individuals, such as John Tanner, Artemis Millet, and Vienna Jacques^[31]During this building period, the Church faced financial distress. Funds were needed to support the temple workers. Saints in the United States and Canada were invited to make contributions as … Continue reading, sacrificed personal fortunes so that the temple could be built and its debts erased.^[32]Robison, First Mormon Temple, 99.

Visitations at the temple in 1836

By 18 January 1836, the Kirtland Temple was finished sufficiently that the Hebrew School and School of the Elders began meeting there, and between 21 January and 30 March, Church priesthood leaders and other members received washings and anointings in the temple.^[33]Smith, History of the Church, 2:379–83, 428–33; Backman, Heavens Resound, 284–308; see Commentary on D&C 108:4. The promised outpouring of the gifts and powers of heaven began to be realized. Milton Backman (see above) related: “During a fifteen-week period, extending from January 21 to May 1, 1836, probably more Latter-day Saints beheld visions and witnessed other unusual spiritual manifestations than during any other era in the history of the Church. There were reports of Saints’ beholding heavenly beings at ten different meetings held during that time. At eight of these meetings, many reported seeing angels; and at five of the services, individuals testified that Jesus, the Savior, appeared.”^[34]Backman, Heavens Resound, 285. Backman reports the following: Recalling the events that transpired during the period of the temple’s dedication, Orson Pratt declared: God was there, … Continue reading

 It was at the first of these meetings, on 21 January 1836, that the Prophet received the vision of the celestial kingdom now recorded as Doctrine and Covenants 137.^[35]Garrett and Robinson, A Commentary on the Doctrine and Covenants, volume 4; Smith, History of the Church, 2:380–81.

Psalm 96

O sing unto the Lord a new song: sing unto the Lord, all the earth.

² Sing unto the Lord, bless his name; shew forth his salvation from day to day.

³ Declare his glory among the heathen, his wonders among all people.

⁴ For the Lord is great, and greatly to be praised: he is to be feared above all gods.

⁵ For all the gods of the nations are idols: but the Lord made the heavens.

⁶ Honour and majesty are before him: strength and beauty are in his sanctuary.

⁷ Give unto the Lord, O ye kindreds of the people, give unto the Lord glory and strength.

⁸ Give unto the Lord the glory due unto his name: bring an offering, and come into his courts.

⁹ O worship the Lord in the beauty of holiness: fear before him, all the earth.

¹⁰ Say among the heathen that the Lord reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously. [Justin Martyr contends this contained the phrase “from the wood”]^[36]“From the Wood” – από του ξύλο – apo tou xulou Karen Jobes and Moises Silva, authors of Invitation to the Septuagint, write the following: Within the first decades of … Continue reading

¹¹ Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.

¹² Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice

¹³ Before the Lord: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.

Psalm 24

The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein.

² For he hath founded it upon the seas, and established it upon the floods.

³ Who shall ascend into the hill of the Lord? or who shall stand in his holy place?

⁴ He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.

⁵ He shall receive the blessing from the Lord, and righteousness from the God of his salvation.

⁶ This is the generation of them that seek him, that seek thy face, O Jacob. Selah.

⁷ Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

⁸ Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle.

⁹ Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.

¹⁰ Who is this King of glory? The Lord of hosts, he is the King of glory. Selah.

Psalm 24 as a Temple Entrance Hymn

Baker and Ricks^[37]Who Shall Ascend to the Hill of the Lord?, p. 13-15. give us the following commentary on Psalm 24:

Psalm 24 provides in brief compass, a wonderful example of the themes of the Psalms: creation, the kingship of God, and temple. The Psalm (vs. 1-2) begins with God’s creation of the earth, following the most venerable traditions of ancient cosmology (the earth is founded it “upon the seas,” established “upon the rivers”). Creation is central to the worship of ancient temples and other sacred places. “Ancient temples,” writes Hugh Nibley, “rehearsed the story of the creation, and the establishment of mankind and the royal government of God upon this earth.”^[38] Hugh W. Nibley, “The Circle and the Square,” Temple and Cosmos, 149.

The ancient Babylonian temple was the site of the Akitu Festival that “served to reestablish the proper pattern of nature, with order prevailing over chaos, and to reaffirm the gods, the king, and his subjects in their respective roles in the cosmic order”^[39]Ricks, Liturgy and Cosmogony, Temples of the Ancient World, 119. during which a priest was instructed to read the Enuma Elish, the Babylonian creation story that retold the combat between the gods and Apsu and Tiamat, the personalized powers of chaos and the victory of Marduk over them, followed by his creation of the world and a hymn extolling his kingship. In the later parts of the festival the victory of Marduk over Tiamat was ritually reenacted. While there is some uncertainty about the use of the Genesis creation text in the Jerusalem Temple before the exile, there is compelling evidence for it. In the Mishnaic tractate Ta’anit (written down, with the rest of the Mishnah, by Rabbi Judah the Prince around A.D. 200, though it may represent much older traditions) instructions are given concerning the temple responsibilities of the twenty-four courses of laymen (Heb. ‘anshe ma ‘amad), priests” and Levites (referred to in 1 Chronicles 24). The laymen are given responsibility for reading parts of the Genesis creation text while the priests and Levites performed thee appropriate sacrifices. Those laymen currently serving in the temple who were unable to go to Jerusalem were given the task of reciting the creation account in their respective towns.3 Like the ordinances of baptism and the sacrament, the recitation of the creation account at the temple involves a ritual recounting the beginnings of the earth and life here. Paul makes this connection clear when he says of the sacrament in 1 Corinthians 11 :26: “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” Why is this important? These primal creative acts were seen by peoples of the ancient Near East as having a dynamic and not a static quality. “What happened in the beginning,” observest he great historian of religions Raffaele Pettazzoni, “has an exemplary and defining value for what is happening in the future.”^[40]R. Pettazzoni, Essays on the History of Religions (Leiden: Brill, 1954), 256.

Psalm 24:3-6 contains what Peter Craigie (following Hermann Gunkel) describes as an “entrance liturgy”^[41] Peter C. Craigie, psalms 1-50 (Word Biblical Commentary 19) (Waco, Texas: Word Books, 1983), 211.; what Donald W. Parry calls “temple entrance hymns”^[42]Donald W. Parry, “’Who Shall Ascend into the Mountain of the Lord?’ Three Biblical Temple Entrance Hymns,” in Donald W. Parry, Daniel C. Peterson, and Stephen D. Ricks, eds., … Continue reading; what Moshe Weinfeld calls “instructions for temple visitors”^[43] Moshe Weinfeld, “Instructions for Temple Visitors in the Bible and in Ancient Egypt,” Egyptologcial Studies (Scripta Hierosolymitana 28) (Jerusalem: Magnes Press, 1982), 224-50.; but which I call, somewhat less formally, ancient “temple worthiness” questions (which should be compared with Psalm 15 and Isaiah 33:14-17). Elements of each of these “worthiness” psalms or “temple entrance hymns” include the “two questions”8: in Psalm 24:3 the two questions asked are “who shall ascend to the mountain of the Lord? And who shall stand in his holy place?” In Psalm 15:1 the questions are “Lord, who shall dwell in thy tent? Who shall reside on thy holy mountain?” In Isaiah 33:14 they are “Who of us can dwell with the consuming fire? Who of us can dwell with everlasting burning?”

Finally, the “blessing” is invoked: “He shall receive the blessing from the Lord, and righteousness from the God of his salvation. This is the generation of them that seek him, that seek thy face, O Jacob. Selah” (Psalm 24:5-6; cf. Psalm 15:5 and Isaiah 33: 17).

The final four verses (24:7-10) are “of a kind associated with a procession of the ark” with a liturgical “form, having a question-response format.”^[44]Craigie 1-50. It begins with a statement by the ark-bearers (“Lift up your heads, O ye gates; and be lift up, ye everlasting doors; and the king of glory shall come in” Psalm 24:7), a question by the gatekeepers (“Who is this king of glory?” Psalm 24:8a), a response by the ark-bearers “The lord strong and might, the Lord mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in” Psalm 24:8b-9), a second question by the gatekeepers (“Who is this King of glory?” Psalm 24:10a), and a final response by the arkbearers (“The Lord of hosts, he is the king of glory” Psalm 24:10b). Strikingly, these verses are similar to lines in Ugaritic poetry: sh’u ‘ilm r’ashtkm, “lift up your heads, O you gods.”^[45]Craigie, Psalms 1-50, 214.

Outline of the Dedicatory Prayer

The temple is the place for the Son of Man to visit – 109.1-5

A house of prayer, fasting, faith, learning, glory – 109.6-21

The Accusers of the Saints – Joseph’s prayer for them – 109.22-33, 47-53

A prayer for the missionaries to go out with God’s power – 109.34-42

A prayer for deliverance from the coming destruction – 109.43-46

May the nations be prepared for the message of the Restoration – 109.54-58

A prayer for the Jews and the descendants of Lehi – 109.59-67

Joseph prayers for his soul and that of his family – 109.68-70

A prayer for the Church – 109.71-80

Out of our poverty – 109.5

When the Ohio Saints were first commanded to build the temple in 1833, only about 150 members lived in Kirtland; of that number, only ten owned sufficient property even to be taxed by the city. The total of properties owned by Latter-day Saints was 189 acres, of which 184 acres made up the two Church farms in the area.^[46]Backman, Heavens Resound, 140, 142–61, 284–309. According to Benjamin F. Johnson: “There were but few saints in Kirtland, and those all of the poorer class . . . such was the poverty of the people at the time of breaking ground for its foundation, that there was not a scraper and hardly a plow that could be obtained among the Saints.”^[47] Johnson, My Life’s Review, 15–16. Brigham Young remembered that the members were “too few in numbers, too weak in faith, and too poor in purse, to attempt such a mighty enterprise.” They were “a mere handful of men, living on air, and a little hominy and milk, and often salt or no salt when milk could not be had; the great Prophet Joseph, in the stone quarry, quarrying rock with his own hands; and the few then in the Church, following his example of obedience and diligence wherever most needed.”^[48]Brigham Young, Journal of Discourses, 2:31. Two and a half years later, the Kirtland Temple was finished, a magnificent stone and plaster building costing as much as $60,000, and Kirtland had a Latter-day Saint population of around 1,300.^[49]Garrett and Robinson, Commentary, volume 4; Porter and Black relate the following: “When the Saints received the initial instructions to build this temple, the Kirtland branch numbered only … Continue reading

Broken china and the plaster of the Kirtland temple

Richard Cowan writes:

By November 1835, the exterior plastering had commenced. Crushed glassware (probably most discarded, but some, perhaps, contributed by Church members to the temple specifically for this purpose) was mixed with stucco to give the walls a glistening appearance. This covering included “weather-resistant natural cements that had recently been discovered and used in building the nearby Ohio Canal.”^[50]Robison, First Mormon Temple,79. Under Brigham Young’s direction, finishing touches were given to the temple interior in February 1836.

Mark Staker, PhD., Cultural anthropology, University of Florida, and author of “Hearken, O Ye People: The Historical Setting of Joseph Smith’s Ohio Revelations,” has this to say about the story of the women’s fine china crushed and put into the plaster of the Kirtland temple:

Staker: As I did archaeology out there, I worked under T. Mike Smith who was a lead archaeologist on that project.  I was digging in the ashery pit.  It’s 30 feet across, probably about 15 feet deep pit of ash, and I went through bushels of ashes and I found fragments of ceramics after fragments of ceramics that had been swept up in people’s fireplaces and as they brought the ash in all the time, so I thought, you know, why would they take their best china and break it up when they have all this stuff here just thrown out on to the ground?  As I went back to adult’s accounts as children, I was going around and gathering up the garbage, putting it in the plaster, I thought, this is how it was done.  They went and got garbage just like these people were saying they did.  They didn’t break up their best china, which doesn’t make sense.

Interviewer: Oh so there is a little bit of truth to that.  It wasn’t their best china, it was their worst china, or something like that.

Staker:  It was the broken stuff.  They gathered up the garbage, and as I tried to then trace it out, well how did that that story get started?  I was able to push it clear back to 1910.  An individual who was looking at the plaster, and saw these fragments of broken china and other things suggested that well, they must have taken and broken up stuff to put it in there, so it kind of grew from that.  They broke up their china, and then they broke up their best china and it was this great sacrifice.^[51]Kirtland Temple School & Myths, accessed 9.1.2021. A retelling of this story is also found in the May 2013 Ensign, where it is explained that the “bits of broken glass and pottery” were … Continue reading

Artemus Millet and his contribution to the Kirtland Temple

Historian Keith Erekson^[52]Keith A. Erekson is an award-winning author, teacher, and public historian. Since 2014 he has worked for the Church History Department of The Church of Jesus Christ of Latter-day Saints, … Continue reading and Lloyd Newell^[53]Lloyd D. Newell is Assistant Professor of Church History and Doctrine at Brigham Young University. He received his Ph.D. in family sciences from BYU. He is a descendant of Artemus Millet. relate the following concerning Artemus Millet:

A frequently told story in Church history concerns the call of Artemus Millet to work on the Kirtland Temple. With variations here and there, historians have related the story as follows: Joseph Smith, in the company of other brethren, is walking where the Kirtland Temple will be built. He wonders aloud who could superintend its construction, and Joseph Young (or Brigham Young or Lorenzo Young) recommends an acquaintance named Artemus Millet, who lives in Canada. The Prophet then sends Brigham Young to Canada to baptize Millet and bring him to Kirtland with one thousand dollars. Historians then relate that Brigham Young fulfilled his mission with exactness, baptizing Millet in January 1832 (or 1833).Millet sells the family farm, takes his family to Kirtland, and labors on the temple from the laying of the cornerstone to the project’s completion, having full charge of the work. The differing details within the story depend upon the source cited by the historian—Millet’s diary, autobiography, biography, or family records and histories.

These two relate the complexities of Artemus’ history, and while they leave open the possibility that much of this story may be true, they also detail the multiple reasons why this story may not be entirely accurate. You can read their article here for yourself.

They do verify many things about Millet’s life that can be verified and faithfully affirmed. It is certain that Millet accepted the gospel and was baptized by Brigham Young. It is also established as fact that he worked on the Kirtland Temple.

Seek learning by study and also by faith… out of the best books – 109.7, 14

The Kirtland Temple, unlike the temples we attend today, was also intended to serve as the meeting place for the School of the Prophets. Here the elders of Israel were to be instructed in virtually any subject that enhanced their ability to present the gospel message (D&C 88:78-80).^[54]McConkie and Ostler, p. 868.

I think I may safely challenge any one to point out a broader field of knowledge than is here indicated. It includes all spiritual truth, all scientific truth, all secular knowledge-knowledge of the past, of the present, of the future; of the heavens, and of the earth. A knowledge of all countries, their geography, languages, history, customs, laws and governments-everything in fact that pertains to them. There is nothing in the heights above or the depths below that is not included in this field of knowledge into which the commandment of God directs his servants to enter. I may claim for it that it includes the whole realm of man’s intellectual activities. And the doctrine that whatever principles of intelligence man attains unto in this life will rise with him in the morning of the resurrection-this doctrine that nothing acquired in respect of knowledge is ever lost, must forever form the most powerful incentive to intellectual effort that possibly can be conjured up by the wit of man. So that, referring to the acquirement of knowledge, and intellectual development, Mormonism at once both indicates the broadest field and furnishes the grandest incentive to intellectual effort.^[55]B.H. Roberts, Seventy’s Course in Theology, 1: 20.

No Weapon formed against thee shall prosper – 109.25

See the commentary in the “quotes and notes” section for D&C 71.9.

Thy name shall be put upon this people in this house – 109.26

Similarly, King Solomon pled to the Lord in the dedicatory prayer of the temple at Jerusalem “that thine eyes may be open toward this house night and day, even toward the place of which thou has said, My name shall be there” (1 Kings 8:29). Dallin H. Oaks explained: “All of these references to ancient and modern temples as houses for ‘the name’ of the Lord obviously involve something far more significant than a mere inscription of his sacred name on the structure. The scriptures speak of the Lord’s putting his name in a temple because he gives authority for his name to be used in the sacred ordinances of that house. That is the meaning of the Prophet’s reference to the Lord’s putting his name upon his people in that holy house.”^[56]Elder Dallin H. Oaks, Conference Report, April 1985, 103.

We see a similar connection to this idea when we read Jesus’ prayer to his Father prior to his arrest and betrayal. In John 17 we read the following:

And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word… for I have given unto them the words which thou gavest me; and they have received them^[57]καὶ αὐτοὶ ἔλαβον = (ἔλαβον – elabon is the 3rd person plural aorist active indicative of λαμβάνω- lambano) and they have received, or … Continue reading, and have known surely that I came out from thee, and they have believed that thou didst send me… I have kept them in thy name… and I have declared unto them thy name and will declare it; that the love wherewith thou hast loved me may be in them, and I in them (John 17.5-6, 8, 12, 26).

Lyings and slanders… we plead for a full deliverance from under this yoke – D&C 109.30-33

To have evil spoken of is the heritage of the Saints of God in all ages. Such will not end until that great day in which Satan is bound and his tongue silenced. Nevertheless, we have the assurance that truth will prevail and the promise of Moroni that the Church will increase the more it is opposed.^[58]Messenger and Advocate, 2:199.

The proportion of any population that actually hears the truth and then hates the truth is usually fairly small. Satan, who has been “a liar from the beginning” (D&C 93:25), must therefore misrepresent the truth about the Church to create the kind of universal hatred that brings persecution.^[59]Garrett and Robinson, Commentary, volume 4. Jesus explained to his New Testament followers that “whosoever killeth you will think that he doeth God service” (John 16:2). They will be wrong, of course, but they will think that in opposing the Church, they are fighting a great evil. Because of those who “spread lying reports,” Jesus, the one sinless human being who ever lived, was crucified as a vile criminal. Because of lying reports, the early Christians were persecuted and martyred in the Roman world. And because of lying reports, the modern Church has suffered unjust opposition from the Restoration until the present time.

One also sees in these verses a specific plea for protection of the Church from the mobs in Missouri (v. 47) and Ohio. The Saints had been driven out of Jackson County, Zion, and were already having a hard time with the Missourians in Clay, Ray, and Caldwell Counties. Things would get worse before they got better, for the Saints were driven out of Kirtland and out of Missouri and eventually out of Nauvoo, Illinois. When a majority of the nation chose to ignore its own laws out of hatred for the Saints because of lying reports, Joseph Smith warned that those enemies would “be oppressed as they have oppressed us, not by ‘Mormons,’ but by others in power. They shall drink a drink offering, the bitterest dregs, not from the ‘Mormons,’ but from a meaner source than themselves. God shall curse them.”^[60]Garrett and Robison, Commentary; Smith, History of the Church, 6:95.

The anointing of thy ministers – D&C 109.35, 80

The endowment of the Kirtland Temple was an endowment of preparatory, or initiatory, temple ordinances. Beginning in January 1836, members of the leading quorums and then, eventually, other members of the Church received washings and anointings (first in the printing office and later in the upper stories of the temple), which were also sealed by ordinance at the time.^[61]See the historical information provided in this post by Backman in relation to the early anointings of the leaders of the church in Ohio. The prayer here is that those who had received, or who soon would receive, these ordinances will enjoy a direct outpouring of power from the heavens through the Spirit as a consequence of the holy ordinances they had received in the temple.^[62]Garrett and Robinson.

Come forth to Zion, or to her stakes – D&C 109.39

Elder Bruce R. McConkie explained: “The law of gathering as given to us has varied to meet the needs of an ever-growing Church that one day will have dominion over all the earth. In 1830 the saints were commanded to assemble in ‘one place.’ (D&C 29:8). How could it have been otherwise? They were told to ‘assemble together at the Ohio’ (D&C 37:3) and to go forth to Zion in ‘the western countries’ (D&C 45:64). In 1833 they were told to gather in the Zion of Missouri, ‘Until the day cometh when there is found no more room for them; and then I have other places which I will appoint unto them,’ saith the Lord, ‘and they shall be called stakes, for the curtains or the strength of Zion.’ They were to worship the Lord ‘in holy places.’ (D&C 101:21-22.) In the revealed prayer dedicating the Kirtland Temple (1836), the Prophet importuned for the righteous, ‘that they may come forth to Zion, or to her stakes, the places of thine appointment, with songs of everlasting joy.’ (D&C 109:39.) In 1838 the Lord spoke of ‘the gathering together upon the land of Zion, and upon her stakes.’ (D&C 115:6.) In 1844 the prophetic word acclaimed: ‘The whole of America is Zion itself from north to south, and is described by the Prophets, who declare that it is the Zion where the mountain of the Lord should be, and that it should be in the center of the land.'^[63]Teachings of the Prophet Joseph Smith, 362.

“We now have stakes of Zion in many nations, in Europe and Asia and South America and upon the islands of the sea. Before the Lord comes, there will be stakes in all lands and among all peoples. Any portion of the surface of the earth that is organized into a stake of Zion—a City of Holiness, as it were— becomes a part of Zion. A stake of Zion is a part of Zion—it is just that simple. And every stake becomes the place of gathering for the saints who live in the area involved.”^[64]Millennial Messiah, 294-95.

Seal up the law, bind up the testimony – D&C 109.46

Isaiah 8:16 reads, “Bind up the testimony, seal the law among my disciples.” The imagery is idiomatic to the ancient day. After a parchment or papyrus scroll had been used, it was tied with a cord and sealed to preserve it until future use. Thus the thought expressed in this verse is “tie up the evidence,” or “seal the admonition,” it will be brought forth again in the day of judgment. In the context of this revelation, the servants of the Lord are to be endowed with power and sent to the nations of the earth, there they are to raise the warning voice, bind or seal up their testimonies, which will stand as evidence against those whom they have taught come the day of judgment.^[65]McConkie and Ostler, p. 876-877; Interpreter’s Bible, 12:227.

A prayer for the children of Jacob and the children of Judah – D&C 109.61-64

As part of the promises of the Lord to be fulfilled before the coming of the Son of Man, the Prophet Joseph Smith taught that “the tribe of Judah will return to old Jerusalem.”^[66]Teachings of the Prophet Joseph Smith, 17. In this inspired prayer dedicating the Kirtland Temple, the Prophet was moved upon by the Holy Ghost to ask that the long- awaited day of Judah’s return to Jerusalem be hastened. Jerusalem had not been under Jewish control since the Roman destruction of the holy city in 70 AD. The Lord covenanted with Abraham that the land of Palestine was to be given to him and his seed after him forever (Genesis 13:14-15). Preparations for that promise to be fulfilled were enacted with the gathering of the Jewish remnant to Palestine and the establishment of the nation of Israel following World War II.

The keys for gathering Judah to Jerusalem were restored by Moses to the Prophet Joseph Smith and Oliver Cowdery as part of the keys of the gathering of Israel (D&C 110:11). In 1841, under the direction of the Prophet Joseph Smith, Elder Orson Hyde traveled to Palestine and dedicated the land of Israel for the gathering of the Jews. He knelt on the Mount of Olives to the east of the city and dedicated the land for that purpose. Concerning the return of the Jews to their ancient homeland, he prayed: “Let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eye.

“Thou, O Lord, did once move upon the heart of Cyrus to show favor unto Jerusalem and her children. Do Thou now also be pleased to inspire the hearts of kings and the powers of the earth to look with a friendly eye towards this place, and with a desire to see Thy righteous purposes executed in relation thereto. Let them know that it is Thy good pleasure to restore the kingdom unto Israel— raise up Jerusalem as its capital, and constitute her people a distinct nation and government, with David Thy servant, even a descendant from the loins of ancient David to be their king.”^[67]Smith, History of the Church, 4:457. Christ, when he returns in glory as the promised David of the millennial kingdom, will claim his right to reign over the house of Israel, including Judah (D&C 45:43-53).^[68]McConkie and Ostler, Revelations of the Restoration, p. 879-880.

The Remnants of Jacob… cursed and smitten – D&C 109.65

This verse refers to the descendants of Lehi identified with the Indian nations of North America. They bore the curse of their ancestors who rejected the fulness of the gospel and had been smitten by the Gentiles that came to the Americas from across the Atlantic Ocean. Because of apostasy, they had no knowledge of the Holy One of Israel, even though they are descendants of the house of Israel. They have been promised that in the last days they will be restored to a knowledge of the true Messiah, believe in his gospel, and blossom as a rose (D&C 3:16-19; 49:24).^[69]McConkie and Ostler, p. 880.

Shining Seraphs around thy throne – D&C 109.79

See the commentary “The Great I Am… the seraphic hosts of heaven” as found in D&C 37-40 Quotes and Notes.

D&C 110 – Visions manifested to Joseph Smith and Oliver Cowdery April 3, 1836

Historical Background

This revelation, which records some of the most significant events of this dispensation, indeed, of the history of the earth, took place in the Kirtland Temple one week after its dedication.^[70]The oldest manuscript of Doctrine and Covenants 110, in the handwriting of Warren Cowdery, appears in Joseph Smith’s journal and was written sometime in 1836. [See Jessee, Personal Writings of … Continue reading These events set the Kirtland Temple apart in the story of the Restoration and in the annals of temple building. Its purpose was not like that of other temples. It was built primarily as a place for prophets of past dispensations to restore the keys, powers, and authorities distinctive to their dispensations and ministries. The restoration of these keys brought about a “fulness of gospel ordinances.”^[71]Joseph Fielding Smith, Doctrines of Salvation, 2:242.

Were it not for the authority restored in the Kirtland Temple, the entire purpose for which the earth was created would have come to naught (Malachi 4:5-6; D&C 2). Here the authority to gather Israel from her long dispersion and to lead “the ten tribes from the land of the north” was restored by Moses; here the authority to perform eternal marriages and bind families together for eternity was given anew by the Elias from Abraham’s dispensation (see commentary on D&C 110:12); and the sealing power, by which all gospel ordinances are sealed for both the living and the dead, was restored by Elijah.^[72]McConkie and Ostler, p. 884.

Some of the events of the week included the following:

• Sunday March 27, 1836—the temple is dedicated and during an evening meeting a noise like the sound of rushing wind enters the temple, the Brethren prophesy and speak in tongues and angels fill the temple.
• Tuesday March 29, 1836—the Prophet administers the ordinance of the washing of feet to many brethren.
• Wednesday March 30, 1836—Again the brethren attend to the ordinance of washing the feet and the sacrament followed by another Pentecostal outpouring in which many prophecy, others speak in tongues, angels appear, and some of the brethren see the Savior.
• Thursday March 31, 1836—A second Temple Dedication meeting is held for those who could not get in the preceding Sabbath.^[73]See History of the Church, 2:410-432.
• Sunday April 3, 1836—Joseph records he “attended meeting in the Lord’s House, and assisted the other Presidents of the Church in seating the congregation, and then became an attentive listener to the preaching from the stand. Thomas B. Marsh and David W. Patten spoke in the forenoon to an attentive audience of about one thousand persons. In the afternoon, I assisted the other Presidents in distributing the Lord’s Supper to the Church, receiving it from the Twelve, whose privilege it was to officiate at the sacred desk this day. After having performed this service to my brethren, I retired to the pulpit, the veils being dropped, and bowed myself, with Oliver Cowdery, in solemn and silent prayer. After rising from prayer, the following vision was opened to both of us…”^[74]History of the Church, 2:434-435.

D&C 110.1 The veil was taken

This veil separates the realm of the divine from the realm of the human and the temporal. To create the conditions for mortal probation, or testing, this veil was drawn across our minds at birth, and it will not be entirely removed until the Resurrection. Until then, the veil is a barrier to the flow of information from God’s side to our own. Through obedience and righteousness, the veil can become thinner for an individual, thus allowing a greater flow of light and knowledge from God. In some cases, the veil can be temporarily removed altogether. The Lord has promised that “the veil of darkness shall soon be rent” (D&C 38:8), and the Prophet Joseph counseled that “could we all come together with one heart and one mind in perfect faith the vail might as well be rent today as next week or any other time.”^[75]Garrett and Robinson; See also Cannon and Cook, Far West Record, 20.

We saw the Lord (The Power of Witnesses) – D&C 110.2

It is a striking thing that at no time were any of the keys of the Priesthood restored in our time when only one man was present. Always there were two. Oliver Cowdery and Joseph Smith were together when John the Baptist restored the Aaronic Priesthood. Likewise they were together when the Melchizedek Priesthood was restored. When the keys of the gathering of Israel, of the dispensation of the Gospel in the days of Abraham, and the keys held by Elijah were brought again to the earth, these two men were together to receive them, so that in compliance with this law of witnesses, there would be more than one voice to declare the truth to the world, and so that being two, one would corroborate the other and thus establish the truth of what they said.^[76]Samuel O. Bennion, Conference Report, April 1940, p. 129.

Under his feet was a paved work of pure gold – D&C 110.2

In a vision of the celestial kingdom received ten weeks earlier, on 21 January 1836, Joseph described the streets of that kingdom as having “the appearance of being paved with gold” (D&C 137:4). Likewise, John described the street of the heavenly city as being “pure gold” in his vision (Revelation 21:21). 

I am the first and the last – D&C 110.4

The language of this verse is reminiscent of the Gospel of John. In that Gospel, Jesus uses the statement “I am” over and over as a play upon the name of God as revealed to Moses on Mt. Sinai (Exodus 3:14; compare John 8:58; 18:4–6). In this verse, the three “I am” statements might be understood to refer to Jesus’ roles as Creator (Revelation 1:8, 11), as the Lamb of God (Revelation 5:6, 12), and as Redeemer (1 John 2:1; D&C 45:3), respectively.^[77]Garrett and Robinson.

Moses appeared … committing the keys of the gathering– D&C 110.11

Moses was the prophet entrusted with the task of gathering ancient Israel out of their bondage in the world (Egypt) and establishing them in a promised land of their inheritance. Moses holds the keys, or the right to preside, over that particular work, and if ever that work is to be accomplished, it must be through Moses—with his approval and with his keys and authority—or it cannot be done. Moses had once before committed these keys to Peter, James, and John for use in their dispensation of the meridian of time, but they were not able to gather Israel (Matthew 17:1–13).^[78]Dahl and Cannon, Encyclopedia of Joseph Smith’s Teachings, 283, 504. It was for this reason—the physical transmission of priesthood keys to Peter, James, and John—that Moses did not die at the end of his mortal ministry but was translated, or taken up bodily from the earth without experiencing death. Both Moses and Elijah were changed from translated beings to resurrected beings after the resurrection of Christ, and thus they appeared in the Kirtland Temple as resurrected rather than translated beings (D&C 133:55; 138:41, 45, 51).^[79]Joseph Fielding Smith, Doctrines of Salvation, 2:110–11.

During his mortal ministry, the prophet Moses promised Israel that in the day of their repentance “the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. If any of thine be driven out unto the outmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee” (Deuteronomy 30:3–4). The fulfillment of that ancient promise is one of the greatest works of the latter days, and only Moses could give the keys to Joseph and Oliver for the work to begin.

It must also be noted that the terms “Israel,” “Ephraim,” and the “ten tribes” are often used synonymously in scripture (see, for example, 1 Nephi 17 and Isaiah 7). This ambiguity can lead to difficulty if one is not sure in which context “Israel” is being used. After the reign of Solomon (about 975 B.C.), “Israel” usually means just the ten tribes in the north of Palestine (as in Hosea 1:11). This usage leads to further ambiguity, for in some passages of scripture, “the gathering of Israel” refers to the eventual gathering of all twelve tribes, whereas in other passages it may refer only to the restoration of the ten tribes.^[80]Garrett and Robinson, volume 4.

After the northern tribes were scattered into “the lands of the north,” the expectation is that they will one day be gathered. Garrett and Robinson provided excellent commentary on this point, as well as work to explain why the phrase “land of the north” is used in D&C 110.11.^[81]Contemporary Saints often think of “the gathering of [all] Israel” as having two component parts: the establishment of Zion (the New Jerusalem) on the American continent and the return of the … Continue reading

Elias appeared – D&C 110.12

The name Elias appears in Matthew 11.14, “And if ye will receive it, this is Elias, which was for to come.”

καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι. (My translation: And if you all will receive this, he is Elias, the one being intended to come forth.”)

Ἠλίας is the Greek rendering of Elijah אֵלִיָּה (H452)– meaning “My God is Jehovah” of “Yah(u) is God.” So this passage, where we have Elias coming to Joseph and Oliver may seem a bit redundant, as Elijah is appearing in the next verse. What are we to do with this?

One commentator gives us the following to consider:

Discussions about the identity and mission of Elias demand attention and a careful reading of the texts involved. Two doctrines and a number of prophets are involved. First, Elias is a title properly given to a prophet whose office or calling is that of a forerunner, that is, one who prepares the way for something greater. The Aaronic Priesthood, for instance, could be called the Priesthood of Elias because it is a preparatory priesthood. It prepares the way for that which is greater (JST Matthew 17:11, 13). Second, there is a doctrine of Elias that pertains to restoration rather than preparation (JST Matthew 17:9-10). Scripture speaks of John the Baptist as an Elias of preparation (Luke 1:16-17; JST John 1:21-22) and Christ as an Elias of restoration (JST John 1:26-28). The name Elias can also be a title for those prophets who play a part in the restoration of all things. For instance, John the Revelator is referred to as Elias in section 77 (vv. 9 and 14); in the present text another prophet is identified as an Elias restoring keys from the dispensation of Abraham. In section 27 we are told that Gabriel (whom the Prophet Joseph Smith identified as Noah) holds the keys of the restoration of all things.^[82]Teachings of the Prophet Joseph Smith, p. 157; D&C 27:5-6.

The identity of the Elias in the present text is not entirely certain. It could have been Abraham himself or Melchizedek, either of whom could have restored keys from that dispensation. It is frequently said that it was Noah, because he is identified as an Elias in Doctrine and Covenants 27:5-6. This, however, seems unlikely, as Noah’s life did not overlap that of Abraham (Bible Dictionary, 636). It is something of a strain on the order of heaven to suppose that Noah would restore the keys of a dispensation in which he did not live. Further, the text from which this conclusion is made identifies Noah as holding the keys of the restoration of all things. This seems to mean that all the Eliases who came to restore keys in this dispensation (or in the meridian of time) did so under Noah’s direction, not that he restored all the keys.^[83]Revelations of the Restoration, p. 892; Bruce R. McConkie, Millennial Messiah, 103-4, 115-21; McConkie, Mormon Doctrine, 219-22.

Elias as John the Baptist (A possible identification)

Another commentator^[84]Kevin Barney, By Common Consent, “Who was the Elias of D&C 110?” March 2, 2006. accessed 9.1.2021 takes this approach to the confusion of Elias/Elijah:

Normally, Elias in the NT is simply the Greek form of the Hebrew name Elijah. Greek lacked an exact equivalent to the “y” or yod of the Hebrew name Eliyah (or Eliyahu, “Yahweh is my God”); such sounds were represented in Greek with a iota (or “i”), and -as was a common ending for male names in Greek. So Elias was simply the Greek way of writing Eliyah (Elijah).

But in D&C 110, that option appears to be foreclosed, since Elijah himself makes a separate appearance immediately following Elias.

The usual LDS answer to this question, as reflected in both the LDS 1979 Bible Dictionary and the Encyclopedia of Mormonism (s.v. “Elias”), is to state that Elias was the name of an otherwise unknown man who presumably lived in the days of Abraham.

Personally, I just can’t buy this explanation. First, it would be odd for a Middle Bronze Age Semite to have a Greek-formed name like Elias. The more linguistically acceptable form of this argument is that this was another Eliyahu, and to avoid confusion with the Eliyahu (Elijah) of the next verse, he was called by his Hellenic name Elias here. But even if that were the case, why would God send a man no one had ever heard of and who is nowhere mentioned in the Bible to commit this gospel to Joseph Smith? I just can’t buy that.

The name “Elias” has also been used as a kind of title to refer to a forerunner or a restorer. But that runs into the same problem of why an otherwise unknown individual would be chosen to do this task. The whole point of bringing famous personalities from biblical antiquity to restore these keys is the fact that they were well known and thus their authority was assured.

So for a long time I just kind of took the view that Joseph got confused about the fact that Elias is simply the Greek form of the name Elijah. I’m still kind of partial to that point of view. But of course, faithful LDS don’t like it, because then how do we account for the vision in D&C 110? Am I saying that he didn’t really see anyone in between Moses and Elijah?

Well, this has been a puzzle for a long time. It is a favorite complaint of critics. I certainly would be interested in what others think.

I do have a bit of an insight, however, into how to understand the Elias of D&C 110.

Mark 9:3 reads:

And there appeared unto them Elias with Moses, and they were talking with Jesus.

The JST adds the following words immediately after “Moses”: “…or in other words, John the Baptist and Moses.”

The LDS BD s.v. “Elias” opines: “The curious wording of JST Mark 9:3 does not imply that the Elias of the Transfiguration was John the Baptist, but that in addition to Elijah the prophet, John the Baptist was present.” Well, I hate to be disagreeable, but the LDS BD is just plain wrong: the curious wording of JST Mark 9:3 implies exactly that the Elias of that passage should be understood as John the Baptist. LDS scholars understandably don’t like that reading^[85]When asked his opinion as to why some scholars don’t like this reading of the JST of Mark 9.3, Barney stated: I think the reason LDS scholars don’t want to read the JST of Mark passage the way … Continue reading and would like to sweep it under the rug, but that is clearly what the JST means to convey. The source of this equation would seem to be Jesus himself, who equated John the Baptist with the Elias who was to come.

Note, too, that in D&C 110 Elias is paired with and immediately follows Moses.

I suggest that this pairing is not accidental, but harks back to the Mount of Transfiguration. Elijah is then presented at the scene, but tied to the ending quotation of the OT.

So, my tentative suggestion to the question is that Joseph understood the Elias of the Mount of Transfiguration, which was the model for who appeared to him at the Kirtland Temple in these verses, to be John the Baptist, a separate individual from Elijah the Tishbite.

Why would John the Baptist commit the gospel of Abraham to Joseph? Not because he lived in the time of Abraham, obviously, but because he was the last great prophet of the old covenant preceding the time of Christ.

I like Kevin Barney’s explanation. But then again, I just don’t know.^[86]There is also the possibility that Joseph made a mistake. For example, he seemed to have conflated Michael with Adam in another circumstance: The heavens were opened upon us and I beheld the … Continue reading But this is one of those things that has caused readers and students of scripture to ask questions.

Richard Bushman gives another layer to our understanding of this vision as well as more things to consider:

To their surprise, the spiritual experiences in the temple were not over. The next Sunday, about a thousand people attended the morning service and returned in the afternoon for the sacrament. At the conclusion, Joseph and Cowdery went into one of the pulpits and had the veil dropped, cutting them off from view of the congregation. In seclusion, they experienced one of Joseph’s most spectacular visions, later recorded by Warren Cowdery, Joseph’s clerk and Oliver’s brother…

What could this staggering experience have meant to Joseph and Cowdery? Unfortunately, Joseph’s detailed Ohio journal ends with Warren Cowdery’s entry. The long run of reports abruptly halts, not to be resumed for two years. We have no idea what Joseph and Cowdery said when they came from behind the veil, or how widely they shared the account. The vision was not included in editions of the Doctrine and Covenants published during Joseph’s lifetime, and no manuscript copies exist save Warren Cowdery’s and the one Willard Richards copied into Joseph’s history for the Church newspaper in 1843. Joseph never mentioned the event in his other writings. There is no evidence he told the Kirtland Saints.

Warren Cowdery reported additional visitors behind the veil that day. Moses appeared, and then Elias, followed by Elijah. Each personage presented “keys”—that is, the power and right to perform certain acts on God’s behalf: Moses, to gather Israel; Elias, for the gospel of Abraham; and Elijah for turning the hearts of the fathers to the children and children to the fathers, in fulfillment of a prophecy in Malachi. No explanation of these keys was given. The gathering of Israel was familiar by this time, but the significance of the gospel of Abraham and uniting the hearts of fathers and children could only be surmised. The episode behind the veil is mysteriously suspended at the end of the diary without comment or explanation, as if Joseph was stilled by the event. Joseph would have needed time to understand Elijah’s part in the order of heaven. As for Abraham, Joseph had been translating his writings since the Egyptian scrolls were purchased the previous summer, and Abraham’s gospel still was not clear.

How did it differ from the gospel the Saints already had? In time, the name of Abraham would be invoked to explain marriage practices too radical to be announced.

Besides marking the completion of the temple, the April 3 vision signaled the coming of incommunicable revelations. The frequency of announced revelations slowed in the ensuing years. Doctrine came through sermons, offhand comments, and letters, reports on revelations rather than full revelations themselves. An air of mystery and reticence rises around the Prophet. He had conscientiously worked to install the order of heaven in Kirtland as rapidly as new light came to him, introducing washings and anointings and ceremonial order. After the temple dedication, he confidently informed the Saints that he had completed the organization of the Church and given them all the instruction they needed. Zion could now be built. But then just as he was setting to work on Zion, an enigmatic revelation intervened. The revelation behind the veil suggested that Joseph was moving ahead of his followers. He began to speak of revelations they could not bear.^[87]Richard Bushman, Rough Stone Rolling, chapter 17: The Order of Heaven, emphasis added.

Elijah appeared – D&C 110.13

This is Elijah, the prophet of the ninth century B.C., whose story is told in 1 Kings 17 to 2 Kings 2, and who was the last of the Old Testament prophets to hold the keys of the sealing power.17 Like Moses, this Elijah did not die but was translated (2 Kings 2:11) so that he could return and physically bestow his priesthood keys upon Peter, James, and John (Matthew 17:3).18 For roughly one thousand years, from Elijah to Christ, the power to perform temple sealings, it seems, was not upon the earth.^[88]Garrett and Robinson.

It has often been noted that 3 April 1836 fell during the Jewish Passover in that year, and that during the Passover meal modern Jews save a place at the table in expectation of the return of Elijah as promised in Malachi (4:5–6). All of this is correct. However, it has also been claimed that this expectation of Elijah during the Passover feast would have occurred in Jewish homes at exactly the same time Elijah was actually appearing to Joseph and Oliver in the Kirtland Temple, and this needs some correction. Passover is observed for eight days, and in 1836, the first day of Passover—the day of the Passover meal—lasted from sundown on Friday, 1 April, until sundown on Saturday, 2 April. Elijah appeared to Joseph and Oliver on the afternoon of Easter Sunday, 3 April, more than a full day after the Passover Feast but clearly during the Passover Week.^[89]See Ricks, “Appearance of Elijah and Moses in the Kirtland Temple and the Jewish Passover,” p. 483–86. Ricks writes, “The Jewish day begins at sundown, so the Passover Seder on the fifteenth … Continue reading However, the remarkable synchronism between Elijah and the Passover and Elijah in the Kirtland Temple is not appreciably less significant because of this.

Salvation in connection to families – D&C 110.15

The world will be saved in family units. Since salvation centers in the Abrahamic covenant, to fail to enter into that covenant through marriage and the eternal sealing of family units is to squander the purpose of mortality. The earth was created to facilitate the natural and proper love between a man and a woman. In marriage they are to become “one flesh,” the Lord said, “and all this that the earth might answer the end of its creation; And that it might be filled with the measure of man, according to his creation before the world was made” (D&C 49:16-17). Simply stated, salvation is a family affair. In subsequent years Joseph Smith learned how this authority restored by Elijah applied as well to our kindred dead. Moreover he learned that they—after the gospel was preached to them in the world of spirits—could by proxy have all the ordinances of salvation performed for them in the house of the Lord.^[90]Revelations of the Restoration, p. 893-894.

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