Commentary for Doctrine and Covenants: Sections 109 - 110

 

Kirtland Temple by Glen Hopkinson

Section 109 

Background Information 

Section 109 features the dedicatory prayer of the Kirtland temple.  As a recap, construction on the Kirtland temple began on June 6, 1833, after the Lord rebuked them for not having gotten started.  The work, moreover, was not without its difficulty, as mobs threatened to destroy the temple, requiring the church to place guards over the temple at night.  By the fall of 1834, the walls were merely four feet high, but the building had quickly progressed by winter.  By late fall of 1835, the exterior plastering began and "crushed glassware was mixed with the stucco to make the walls glisten." (Church History in the Fulness of Times, 1989 , 163-164).  And by January 18, 1836, the the Kirtland Temple was finished sufficiently that the Hebrew School and School of the Elders began meeting there, and between January 21 and March 30, church priesthood leaders and other members received washings and anointings in the temple.  The temple was finally dedicated on March 27, 1836. 

Heber C. Kimball described the effort exerted by each and every saints. 

At this time the brethren were laboring night and day building the house of the Lord. Our women were engaged in spinning and knitting in order to clothe those who were laboring at the building, and the Lord only knows the scenes of poverty, tribulation, and distress which we passed through in order to accomplish this thing. My wife toiled all summer in lending her aid towards this accomplishment. She had a hundred pounds of wool, which, with the assistance of a girl, she spun in order to furnish clothing for those engaged in the building of the Temple, and although she had the privilege of keeping half the quantity of wool for herself, as a recompense for her labor, she did not reserve even so much as would make her a pair of stockings, but gave it for those who were laboring at the house of the Lord. She spun and wove and got the cloth dressed, and cut and made up into garments, and gave them to those men who labored on the Temple; almost all the sisters in Kirtland labored in knitting, sewing, spinning, etc., for the purpose of forwarding the work of the Lord. (N. B. Lundwall, Temples of the Most High, 14 - 15.)

In addition to these great personal efforts, the total cost of building the temple was $40,000 to $60,000 dollars ($1,176, 632.26 to  $1,764,948.39!) 

But, just as it was the with holy people in the past, the Lord blesses his people for their sacrifices.  During the 15-week period leading up to the dedication, beginning on January 21, the saints experienced an almost pentecostal outpouring of the spirit.  There were visions of heavenly messengers, visions of the Lord Jesus himself, unusual spiritual manifestations, speaking in tongues, and interpretation of tongues. Some saints communicated with heavenly beings, and some prophesied. (see Church History in the Fulness of Times, 164)

Some of the first reports of communion with heavenly beings in Kirtland occurred while bearers of the priesthood were participating in a second ordinance revealed through the JS 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 remainder of 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.

Other memorable meetings were held on January 22 and 28 and February 6, as Joseph met with and instructed the priesthood brethren in the ordinance of anointing with oil. Visions, prophesyings, and speaking in tongues were also reported at these meetings. But not all the spiritual manifestations that occurred in Kirtland in 1836 followed the administration of ordinances.  In fact, some of the most memorable events occurred on Sunday, March 27, the day the temple was dedicated.

There are three corroborating accounts of the visitation of an angel at the dedication service on March 27.  The JS wrote that “Frederick G. Williams arose and testified that while Sidney Rigdon was making his first prayer an angel entered the window and took his seat between Father Smith and himself, and remained there during the prayer” (HC, 2:427).  Heber C. Kimball also recorded that “During the ceremonies of the dedication, an angel appeared and sat near President Joseph Smith, Sr., and Frederick G. Williams, so that they had a fair view of his person.  He was a very tall personage, black eyes, white hair, and stoop shouldered; his garment was whole, extending to near his ankles; on his feet he had sandals.  He was sent as a messenger to accept of the dedication” (Orson F. Whitney, Life of Heber C. Kimball [Salt Lake City] 103). 

Truman O. Angell wrote that the angelic being seen by Frederick G. Williams and Joseph Smith, Sr., during Sidney Rigdon’s prayer was Simon Peter, the ancient apostle. “F. G. Williams being in the upper east stand . . . rose and testified that midway during the prayer an holy angel came and seated himself in the stand. When the afternoon meeting assembled Joseph, feeling very much elated, arose the first thing and said the personage who had appeared in the morning was the angel Peter come to accept the dedication” (Truman O. Angell, Journal, 5).

Furthermore, during the dedicatory service there were many unusual manifestations of the Spirit reported.  George A. Smith declared that during this assembly, he saw the temple filled with the hosts of heaven.  He also recalled that David Whitmer reported that he saw three angels proceed along the south aisle of the temple (George A. Smith, JD, 2:215 and 11:10).  Several witnesses reported they saw an unusual light on the top of the temple.  Others mentioned that they heard heavenly singing coming from the roof of the building.  Several saints who were in Kirtland that night observed angels hovering around the outside of the temple, and during the priesthood meeting some heard a vibrant sound, like a mighty rushing wind, that penetrated the temple (Cowdery Sketch Book, March 27, 1836).

Lorenzo Snow's account elaborates on the spiritual outpouring at preceded and attneded the temple dedication

There we had the gift of prophecy-the gift of tongues-the interpretation of tongues-visions and marvelous dreams were related-the singing of heavenly choirs was heard, and wonderful manifestations of the healing power, through the administrations of the Elders, were witnessed.  The sick were healed-the deaf made to hear-the blind to see and the lame to walk, in very many instances.  It was plainly manifest that a sacred and divine influence-a spiritual atmosphere pervaded that holy edifice. (Joseph Smith's Kirtland, 170.)

Because the of the lack of space, but high demand from the saints (Kirtland, by the way, had grown from a population of 150 at the time the command to the build the temple was given, to a town of 1,300!) there were two separate dedicatory sessions -- March 27 and March 31st. 

The service for the March 27th session began at 9:00am with SR conducting.  After a hymn, SR offered the invocation.  Another hymn followed, and then SR spoke  for two and a half hours.  SR then called upon all present to acknowledge JS as Prophet and Seer, which all unanimously did by standing.  After a fifteen-minute intermission, JS spoke where he presented the names of the officers of the Church for the sustaining vote of all present.  He then read the dedicatory prayer (section 109) which had been given him by revelation.  Following the dedicatory prayer, the choir sang a hymn that had been written for the dedication by W. W. Phelps, The Spirit of God Like a Fire Is Burning.

Following some closing remarks by Hyrum Smith and SR and a short prayer by SR the congregation sealed the proceedings of the meeting with the Hosanna Shout: “Hosanna! Hosanna! Hosanna to God and the Lamb!”  This is shouted three times with each series of hosannas sealed with three amens.  After the congregation had participated in the Hosanna Shout, Brigham Young arose and spoke briefly in an unknown tongue which was interpreted by David W. Patten.  At about four o’clock p.m., the seven-hour service was concluded.

Section 

1 Thanks be to thy name, O Lord God of Israel, who keepest covenant and showest mercy unto thy servants who walk uprightly before thee, with all their hearts— 2 Thou who hast commanded thy servants to build a house to thy name in this place [Kirtland]. 3 And now thou beholdest, O Lord, that thy servants have done according to thy commandment. 4 And now we ask thee, Holy Father, in the name of Jesus Christ, the Son of thy bosom, in whose name alone salvation can be administered to the children of men, we ask thee, O Lord, to accept of this house, the workmanship of the hands of us, thy servants, which thou didst command us to build.

5 For thou knowest that we have done this work through great tribulation; and out of our poverty we have given of our substance to build a house to thy name, that the Son of Man might have a place to manifest himself to his people. 6 And as thou hast said in a revelation [In Dec. 1832, D&C 88 gave the saints the charge to build a temple. Here, the Prophet quotes verses 117-120 from that section and then prays that those promises might be fulfilled], given to us, calling us thy friends, saying—Call your solemn assembly, as I have commanded you; 7 And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom, seek learning even by study and also by faith; 8 Organize yourselves; prepare every needful thing, and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God; 9 That your incomings may be in the name of the Lord, that your outgoings may be in the name of the Lord, that all your salutations may be in the name of the Lord, with uplifted hands unto the Most High— 10 And now, Holy Father, we ask thee to assist us, thy people, with thy grace, in calling our solemn assembly, that it may be done to thine honor and to thy divine acceptance; 11 And in a manner that we may be found worthy, in thy sight, to secure a fulfilment of the promises which thou hast made unto us, thy people, in the revelations given unto us; 12 That thy glory may rest down upon thy people, and upon this thy house, which we now dedicate to thee, that it may be sanctified and consecrated to be holy, and that thy holy presence may be continually in this house; 13 And that all people who shall enter upon the threshold of the Lord’s house may feel thy power, and feel constrained to acknowledge that thou hast sanctified it, and that it is thy house, a place of thy holiness.

• Verse 9: The Solemn Assembly 
• This long-awaited solemn assembly was held in the Kirtland Temple on 30 March 1836, three days after its dedication.  In the assembly, three hundred brethren met and received some of the ordinances of the gospel, and the Prophet Joseph Smith set in order the Church's different quorums... The dedication of the Kirtland Temple was [also] a solemn assembly, just as has been each subsequent temple dedication.  In that temple's dedicatory prayer, the Prophet spoke of one of the purposes of a temple-'that the Son of Man might have a place to manifest himself to his people.' (D&C 109:5.)  On such holy occasions, the sacred Hosanna Shout is given, as it was at the dedication of the Kirtland Temple." (Robert J. Norman, "I Have a Question," Ensign, Dec. 1988, 53)
• Verses 10 - 13: Assist Us...With Thy Grace 
• When I see causal language in the scriptures, I like to pay particular attention because there is a lot of insight that can be gained.  Causal language is very prominent in the Kirtland prayer and it is indicated by the use of the demonstrative pronoun "that".  Above, I underlined these instances to make it easier to track.  But let's outline the causal link: 
• JS petitions the Lord that he saints be assisted with the Lord's grace so that the solemn assembly may be accepted and done worthily so that the saints may secure the promises that God has given to them, which securing of the promises will cause God's glory to rest upon his people and house that the temple may be sanctified and holy to God's presence can dwell continually in it and with his presence continually dwelling in the temple, the people may feel the of his power when the enter the temple. 
• The insight we gain is that in order to create a sacred place for God to dwell we need to be assisted with his grace (since we can't do it on our own) and secure the promises he has given. 
• We also learn that we secure God's promises through his grace and the promise are the mechanism by which we can receive more of God's presence. 

14 And do thou grant, Holy Father, that all those who shall worship in this house may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, as thou hast said; 15 And that they may grow up in thee, and receive a fulness of the Holy Ghost, and be organized according to thy laws, and be prepared to obtain every needful thing; 16 And that this house may be a house of prayer, a house of fasting, a house of faith, a house of glory and of God, even thy house; 17 (So) That all the incomings of thy people, into this house, may be in the name of the Lord; 18 (So) That all their outgoings from this house may be in the name of the Lord; [Verses 17 -19 are quotatons from D&C 88] 19 And (so) that all their salutations may be in the name of the Lord, with holy hands, uplifted to the Most High; 20 And (so) that no unclean thing shall be permitted to come into thy house to pollute it; 21 And when thy people transgress, any of them, they may speedily repent and return unto thee, and find favor in thy sight, and be restored to the blessings which thou hast ordained to be poured out upon those who shall reverence thee in thy house.

• Verse 14: Taught Words of Wisdom 
• The function of the Kirtland temple was different from our temple function.  Today we no longer use our temples as study halls, but the Kirtland temple was used for the purpose.  The upper stories of the temple had rooms for instruction and the saints took the studies seriously. The main hall was a meeting hall used for variety of purposes. 
• As many as 150 attended sessions of the school held in the winter of 1836-37 in the temple. The increase of the Church members' knowledge and understanding did not go unnoticed among nonmember observers. James H. Eells of Elyria, Ohio, made a critical examination of the Saints in Kirtland and wrote the following letter in March 1836:
• The Mormons appear to be very eager to acquire education. Men, women and children lately attended school, and they are now employing Mr. Seixas, the Hebrew teacher, to instruct them in Hebrew; and about seventy men in middle life, from twenty to forty years of age, are most eagerly engaged in the study. They pursue their studies alone until twelve o'clock at night, and attend to nothing else. Of course many make rapid progress. I noticed some fine looking and intelligent men among them. Some in dress and deportment have all the appearance of gentlemen. . . . They are by no means, as a class, men of weak minds. . . . (Karl Ricks Anderson, Joseph Smith's Kirtland, 119.)
• Verses 14 - 20 (So) That
• As we did in verses 10 -13, let's outline the causal link in these verses.  
• JS petitions the Lord for three things: 1) to cause that all who who worship in the temple shall be taught words of wisdom; 2) that the they may "grow up in" God; and 3) the temple may be a house of prayer.  The granting of these three things then causes the following to happen: 
• The incoming and outgoings of the people may be in the name of the Lord;
• No unclean shall enter 
• The insight we gain from this is that wisdom, growing in God, and prayer produce a people who are centered fully in the Lord and create a holy place. 

22 And we ask thee, Holy Father, that thy servants may go forth from this house armed with thy power, and that thy name may be upon them, and thy glory be round about them, and thine angels have charge over them; 23 And from this place [Kirtland] they [the Lord's servants] may bear exceedingly great and glorious tidings, in truth, unto the ends of the earth, that they [the people of the earth] may know that this is thy work, and that thou hast put forth thy hand, to fulfil that which thou hast spoken by the mouths of the prophets, concerning the last days.

• Verse 22: That Thy Servants May Go Forth...With Thy Power
• (Wednesday, March 30, 1836, Kirtland Temple priesthood meeting) I made the following remarks: that the time that we were required to tarry in Kirtland to be endowed, would be fulfilled in a few days, and then the Elders would go forth, and each must stand for himself, as it was not necessary for them to be sent out, two by two, as in former times, but to go in all meekness, in sobriety, and preach Jesus Christ and Him crucified; not to contend with others on account of their faith, or systems of religion, but pursue a steady course...I then observed to the quorums, that I had now completed the organization of the Church, and we had passed through all the necessary ceremonies, that I had given them all the instruction they needed, and that they now were at liberty, after obtaining their licenses, to go forth and build up the Kingdom of God. (HC,  2:431-432)

24 We ask thee, Holy Father, to establish the people that shall worship, and honorably hold a name and standing in this thy house, to all generations and for eternity; 25 That no weapon formed against them shall prosper; that he who diggeth a pit for them shall fall into the same himself; 26 That no combination of wickedness shall have power to rise up and prevail over thy people upon whom thy name shall be put in this house; 27 And if any people shall rise against this people, that thine anger be kindled against them; 28 And if they shall smite this people thou wilt smite them; thou wilt fight for thy people as thou didst in the day of battle, that they may be delivered from the hands of all their enemies.

29 We ask thee, Holy Father, to confound, and astonish, and to bring to shame and confusion, all those who have spread lying reports abroad, over the world, against thy servant or servants, if they will not repent, when the everlasting gospel shall be proclaimed in their ears; 30 And that all their works may be brought to naught, and be swept away by the hail, and by the judgments which thou wilt send upon them in thine anger, that there may be an end to lyings and slanders against thy people. 31 For thou knowest, O Lord, that thy servants have been innocent before thee in bearing record of thy name, for which they have suffered these things. 32 Therefore we plead before thee for a full and complete deliverance from under this yoke;

33 Break it off, O Lord; break it off from the necks of thy servants, by thy power, that we may rise up in the midst of this generation and do thy work. 34 O Jehovah, have mercy upon this people, and as all men sin, forgive the transgressions of thy people, and let them be blotted out forever. 35 Let the anointing of thy ministers be sealed upon them with power from on high. 36 Let it be fulfilled upon them [the Lord's ministers], as upon those on the day of Pentecost; let the gift of tongues be poured out upon thy people, even cloven tongues as of fire, and the interpretation thereof [This happened when Brigham Young spoke, see background information above]. 37 And let thy house be filled, as with a rushing mighty wind, with thy glory.

• Verse 34: O Jehovah
• In the Kirtland prayer, JS prays to both the Father and the Son.  But I though we weren't allowed to pray to the Son?  Is this true?  To answer this question, consider the following scriptures
• Alma's prayer to Jesus: 18 Now, as my mind caught hold upon this thought, I cried within my heart: O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled about by the everlasting chains of death. 19 And now, behold, when I thought this, I could remember my pains no more; yea, I was harrowed up by the memory of my sins no more. (Alma 36) 
• The 12 Apostles of the New World pray to Jesus: 18 And behold, they began to pray; and they did pray unto Jesus, calling him their Lord and their God.
• Jesus statement to this disciples: If ye shall ask any thing in my name, I will do it. (John 14:14) 
• Stephen's prayer when being stoned: 59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. (Acts 7) 
• From these scriptures we can see that praying to Jesus is appropriate.  Although it may not be the default form of prayer, it is not strictly prohibited. 
• Verse 35: Let the Anointing of thy Ministers be Sealed
• The prayer here is that those who had received, or who soon would receive, the washings and anointings in the temple will enjoy a direct outpouring of power from the heavens through the Spirit as a consequence of the holy ordinances they had received
• Verse 36: As Upon Those On the Day of Pentecost 
• One commentator explained:
• The day of Pentecost (from the Greek pentecostos, meaning “fiftieth”) was a Jewish festival held fifty days after Passover.  On the Day of Pentecost after the resurrection of the Savior, the early Christian Church received a remarkable outpouring of the Holy Spirit and a public manifestation of his gifts (Acts 2:1-12).  A similar outpouring of the gifts of the Spirit at Kirtland would complete the endowment of power promised the saints if they would build there a temple to the Lord (D&C 38:32; 95:8).  I have documented above, under background information, how these gifts of the Spirit were, indeed, abundantly poured out upon the saints of that day.

38 Put upon thy servants the testimony of the covenant, that when they go out and proclaim thy word they may seal up the law, and prepare the hearts of thy saints for all those judgments thou art about to send, in thy wrath, upon the inhabitants of the earth, because of their transgressions, that thy people may not faint in the day of trouble. 39 And whatsoever city thy servants shall enter, and the people of that city receive their testimony, let thy peace and thy salvation be upon that city; that they may gather out of that city the righteous, that they may come forth to Zion, or to her stakes, the places of thine appointment, with songs of everlasting joy; 40 And until this be accomplished, let not thy judgments fall upon that city. 41 And whatsoever city thy servants shall enter, and the people of that city receive not the testimony of thy servants, and thy servants warn them to save themselves from this untoward generation, let it be upon that city according to that which thou hast spoken by the mouths of thy prophets.

• Verse 38: Testimony of the Covenant
• One commentator explained:
• Before the judgments of the end can befall the world, authorized witnesses must be sent to testify of the truth of the gospel covenant and to raise a voice of warning to all people (verse 40; D&C 1:2-26).  That testimony of the truth and the authority to bear it to the nations, and, thus, to seal up the law (see verse 46), are part of the endowment of power prayed for and received in the Kirtland Temple.

42 But deliver thou, O Jehovah, we beseech thee, thy servants from their hands, and cleanse them from their blood. 43 O Lord, we delight not in the destruction of our fellow men; their souls are precious before thee; 44 But thy word must be fulfilled. Help thy servants to say, with thy grace assisting them: Thy will be done, O Lord, and not ours. 45 We know that thou hast spoken by the mouth of thy prophets terrible things concerning the wicked, in the last days—that thou wilt pour out thy judgments, without measure; 46 Therefore, O Lord, deliver thy people from the calamity of the wicked; enable thy servants to seal up the law, and bind up the testimony, that they may be prepared against the day of burning.

• Verse 46: Seal Up the Law and Bind Up The Testimony 
• After the Lord’s servants have testified to and warned the nations, they will figuratively “bind,” “tie up,” “shut up” or close their testimonies and “affix [a] seal” to the law of God (the prophetic word).  In effect, we may say that the Lord’s servants “close the file” or even pronounce “case closed.”  JS explained these things to the First Presidency and the Quorum of the Twelve Apostles on November 12, 1835: “But when you are endowed and prepared to preach the Gospel to all nations, kindreds, and tongues, in their own languages, you must faithfully warn all, and bind up the testimony, and seal up the law, and the destroying angel will follow . . . upon the children of disobedience; and destroy the workers of iniquity, while the saints will be gathered out from among them, and stand in holy places ready to meet the Bridegroom when he comes” (TPJS, 92). In short, God’s judgments follow the Saints’ warning voice to the world.

47 We ask thee, Holy Father, to remember those who have been driven by the inhabitants of Jackson county, Missouri, from the lands of their inheritance, and break off, O Lord, this yoke of affliction that has been put upon them. 48 Thou knowest, O Lord, that they have been greatly oppressed and afflicted by wicked men; and our hearts flow out with sorrow because of their grievous burdens.

49 O Lord, how long wilt thou suffer this people to bear this affliction, and the cries of their innocent ones to ascend up in thine ears, and their blood come up in testimony before thee, and not make a display of thy testimony in their behalf? 50 Have mercy, O Lord, upon the wicked mob, who have driven thy people, that they may cease to spoil, that they may repent of their sins if repentance is to be found; 51 But if they will not, make bare thine arm, O Lord, and redeem that which thou didst appoint a Zion unto thy people. 52 And if it cannot be otherwise, that the cause of thy people may not fail before thee may thine anger be kindled, and thine indignation fall upon them, that they may be wasted away, both root and branch, from under heaven; 53 But inasmuch as they will repent, thou art gracious and merciful, and wilt turn away thy wrath when thou lookest upon the face of thine Anointed.

54 Have mercy, O Lord, upon all the nations of the earth; have mercy upon the rulers of our land; may those principles, which were so honorably and nobly defended, namely, the Constitution of our land, by our fathers, be established forever. 55 Remember the kings, the princes, the nobles, and the great ones of the earth, and all people, and the churches, all the poor, the needy, and afflicted ones of the earth; 56 That their hearts may be softened when thy servants shall go out from thy house, O Jehovah, to bear testimony of thy name; that their prejudices may give way before the truth, and thy people may obtain favor in the sight of all; 57 That all the ends of the earth may know that we, thy servants, have heard thy voice, and that thou hast sent us; 58 That from among all these, thy servants, the sons of Jacob, may gather out the righteous to build a holy city to thy name, as thou hast commanded them.

59 We ask thee to appoint unto Zion other stakes besides this one which thou hast appointed, that the gathering of thy people may roll on in great power and majesty, that thy work may be cut short in righteousness.

60 Now these words, O Lord, we have spoken before thee, concerning the revelations and commandments which thou hast given unto us, who are identified with the Gentiles. 61 But thou knowest that thou hast a great love for the children of Jacob [referring to the Jews], who have been scattered upon the mountains for a long time, in a cloudy and dark day. 62 We therefore ask thee to have mercy upon the children of Jacob, that Jerusalem, from this hour, may begin to be redeemed; 63 And the yoke of bondage may begin to be broken off from the house of David; 64 And the children of Judah may begin to return to the lands which thou didst give to Abraham, their father. 65 And cause that the remnants of Jacob [Lamanites], who have been cursed and smitten because of their transgression, be converted from their wild and savage condition to the fulness of the everlasting gospel; 66 That they may lay down their weapons of bloodshed, and cease their rebellions. 67 And may all the scattered remnants of Israel [Lost Tribes of Israel], who have been driven to the ends of the earth, come to a knowledge of the truth, believe in the Messiah, and be redeemed from oppression, and rejoice before thee.

• Verse 62: Have Mercy Upon the Children of Jacob..That...[They] May Begin to Be Redeemed 
• Before JS was killed he dispatched Orson Hyde to dedicate the land of Palestine for the return of the Jews.  Hyde departed to Palestine in the fall of 1840.  He arrived there in October 1841.  On October 24, 1832, he climbed the Mount of Olives, built and altar to the Lord, and offered a dedicatory prayer.  At the time, Jewish migration to the holy land was marginal.  Today, 3 million Jews have returned to the land of their fathers. 

68 O Lord, remember thy servant, Joseph Smith, Jun., and all his afflictions and persecutions—how he has covenanted with Jehovah, and vowed to thee, O Mighty God of Jacob—and the commandments which thou hast given unto him, and that he hath sincerely striven to do thy will. 69 Have mercy, O Lord, upon his wife and children, that they may be exalted in thy presence, and preserved by thy fostering hand. 70 Have mercy upon all their immediate connections, that their prejudices may be broken up and swept away as with a flood; that they may be converted and redeemed with Israel, and know that thou art God. 71 Remember, O Lord, the presidents, even all the presidents of thy church, that thy right hand may exalt them, with all their families, and their immediate connections, that their names may be perpetuated and had in everlasting remembrance from generation to generation.

72 Remember all thy church, O Lord, with all their families, and all their immediate connections, with all their sick and afflicted ones, with all the poor and meek of the earth; that the kingdom, which thou hast set up without hands, may become a great mountain and fill the whole earth; 73 That thy church may come forth out of the wilderness of darkness, and shine forth fair as the moon, clear as the sun, and terrible as an army with banners; 74 And be adorned as a bride for that day when thou shalt unveil the heavens, and cause the mountains to flow down at thy presence, and the valleys to be exalted, the rough places made smooth; that thy glory may fill the earth; 75 That when the trump shall sound for the dead, we shall be caught up in the cloud to meet thee, that we may ever be with the Lord; 76 That our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings.

77 O Lord God Almighty, hear us in these our petitions, and answer us from heaven, thy holy habitation, where thou sittest enthroned, with glory, honor, power, majesty, might, dominion, truth, justice, judgment, mercy, and an infinity of fulness, from everlasting to everlasting. 78 O hear, O hear, O hear us, O Lord! And answer these petitions, and accept the dedication of this house unto thee, the work of our hands, which we have built unto thy name; 79 And also this church, to put upon it thy name. And help us by the power of thy Spirit, that we may mingle our voices with those bright, shining seraphs [the burning ones, the angels that dwell in God's presence] around thy throne, with acclamations of praise, singing Hosanna to God and the Lamb! 80 And let these, thine anointed ones, be clothed with salvation, and thy saints shout aloud for joy. Amen, and Amen.

• Verse 79: The Shining Seraphs
• Joseph taught that God dwells in “everlasting burnings” and that righteous beings  dwell with him in a state of continual burning or glory (TPJS, 372-73, 347, 361).  The "burning" is the result of accumulating light and truth.  This is what the glory of God means.  To acquire glory (light and truth) means that our spirit "burns" more.  Although our mortal frames hide the glory we've obtained, our Spirits will reveal the glory without a body and in our glorified body.   
• Verse 79: Hosanna
• One commentator explained:
• The word “Hosanna” is a transliteration of a Hebrew word that literally means “save now.” Its meaning might be extended to something like “grant us salvation.” It is often associated with the arrival of the Lord at his temple, whether Jesus’s triumphal entry into Jerusalem to visit the temple there, or the arrival of the divine presence at a temple dedication in the modern Church.  We might also shout “Hosannah” whenever the word, Spirit, or presence of God is manifested among us.  This line may be most readily recognized from the chorus of W. W. Phelps’s hymn “The Spirit of God Like a Fire is Burning,” which was composed specifically for the dedication of the Kirtland Temple and which has been sung at every temple dedication since that time.

Section 110 

Background Information 

Both the ground floor and the upper floor of the Kirtland Temple could be divided into halves or into quarters by lowering heavy curtains hung from the ceilings.  This allowed the temple to be divided into separate meeting rooms or classrooms as needed.  In addition, the pulpits at the ends of each hall were also surrounded by their own curtains, or veils, which could be raised or lowered to create a space separated from the rest of the temple and from the congregation.  In was in this smaller space of the veiled pulpits at the west end of the ground floor that JS and OC received the series of visions recorded as section 110

Joseph’s own account of the events of this important day is as follows: 

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 (HC, 2:434-35). 

Commentary about the Appearance of Elijah 

Unlike my previous post, I would like to alter course and focus mainly on the appearance of Elijah, as the remainder of the section is quite explanatory and in other posts I've already said what I would say here.  

The traditional understanding of section 110 is that it marks the fulfillment of the coming of Elijah and thus the complete restoration of the fullness of the gospel.  However, and like I've done with other sections of the Doctrine and Covenants, I would like to challenge that conventional understanding by exploring the text and events following this section.  You don't have to agree with this take, but it is worthwhile to consider because the implications are major. 

First, let's look at what the text says.  After Moses and Elias (unclear who this is) appeared to JS and OC, Elijah appeared and stood before them, saying: 

14 Behold, the time has fully come, which was spoken of by the mouth of Malachi—testifying that he [Elijah] should be sent, before the great and dreadful day of the Lord come— 15 To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse— 16 Therefore, the keys of this dispensation are committed into your hands; and by this ye may know that the great and dreadful day of the Lord is near, even at the doors.

The key focus (as highlighted) is the phrase "this dispensation."  The central question is what "this dispensation" refers to.  The only dispensation that has been mentioned in this section is the Abrahamic dispensation.  Although Moses committed the "keys of gathering of Israel" in section 100, he did not commit a dispensation to JS and OC.  He only commits the "keys of the gathering of Israel." (i.e., committing keys and committing a dispensation are not the same thing).  The person who committed a dispensation was Elias, who committed the dispensation of the gospel of Abraham.  Since this is the only dispensation that was committed, it must be the dispensation that Elijah gives.  

Thus the phrase "this dispensation" refers to the Abrahamic dispensation [1].  In other words, verse 16 can rephrased to read: the keys of the Abrahamic dispensation are committed into your hands...

But the next question is whether the dispensation of Abraham is the same as the dispensation of the fullness of times?  To answer that question, let's turn to what JS has taught about the dispensation of the fullness of times. 

Commencing with Adam, who was the first man,1 who is spoken of in Daniel as being the "Ancient of Days," or in other words, the first and oldest of all, the great, grand progenitor of whom it is said in another place he is Michael, because he was the first and father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was first revealed, and through whom Christ has been revealed from henceforth. Adam holds the keys of the dispensation of the fullness of times; i.e., the dispensation of all the times have been and will be revealed through him from the beginning to Christ, and from Christ to the end of the dispensations that are to be revealed. (TPJS, 167) 

The key takeaway is that the holder of the dispensation of the fullness of times is Adam, not Abraham.  Thus the Abrahamic dispensation is not the dispensation of the fullness of times.  

But in addition to this, we can also explore this by looking at what church leaders have taught about the dispensation of the fullness of times.  As a preliminary matter, the dispensation of the fullness of times is when God reveals all keys pertaining to his kingdom.  A time when "nothing shall be withheld..." (see D&C 121).  JS also taught: "...all things had under the Authority of the Priesthood at any former period shall be had again—bringing to pass the restoration spoken of by the mouth of all the Holy Prophets.'' (Words of Joseph Smith)" 

In short, the dispensation of the fullness of times is exactly that: the time when everything is revealed.  Thus to determine whether we have the keys of the fullness of the dispensation of times, we need to see if everything has been revealed to us. 

John Taylor taught that the dispensation of the fullness of times contains the principle and power of translation. 

How perfect it was in the days of Enoch we are not told, but everything that they had revealed to them pertaining to the organization of the Church of God, also pertaining to doctrine and ordinances, we have had revealed to us, excepting one thing, and that is the principle and power of translation; that, however, will in due  time be restored also."  (JD 23:28).

As far as I'm aware, I have not heard of any revelation from any President of the Church post-John Taylor that has received the keys to the power of translation, thus indicating that we don't have that, which further means that we don't have the keys the dispensation of the fullness of times. 

But pushing this further, we see that besides lacking the keys to translation, there are other ordinances that we are part of the dispensation of the fullness of times, but which we don't practice.  One of these is animal sacrifices: 

...[I]t is generally supposed that Sacrifice was entirely done away when the great sacrife was offered up---and that there will be no necessity for the ordinance of Sacrifice in future, but those who assert this, are certainly not aquainted with the duties, privileges and authority of the priesthood. or with the prophets The offering of Sacrifice has ever been connected and forms a part of the duties of the priesthood. It began with the prieshood and will be continued untill after the coming of Christ from generation to generation---We freequently have mention made of the offering of Sacrifice by the servants of the most high in antient days prior to the law of moses, See which ordinances will be continued when the priesthood is restored with all its authority power and blessings. Elijah was the last prophet that held the keys of this priesthood, and who will, before the last dispensation, restore the authority and delive[r] the Keys of this priesthood in order that all the ordinances may be attended to in righteousness. (Words of Joseph Smith, 5 Oct 1840) (original spelling) (emphasis added) 

Today we don't practice animal sacrifice in our temple, again showing that not all things have been revealed to us.  

Finally, recall back to section 107 where it discusses both the office of the patriarch and the order of the patriarch.  There, I pointed out that we don't have the patriarchal order.  Again, this shows that not everything has been revealed. 

In addition to this, JS made statements about Elijah after these events and he always referred to the coming of Elijah as a future event, indicating that Elijah's true coming had not occurred.  Consider statements JS made in 1844 (8 years after section 110 was received): 

Now for Elijah, the spirit power & calling of Elijah is that ye have power to hold the keys of the revelations ordinances, oricles powers & endowments of the fulness of the Melchezedek Priesthood & of the Kingdom of God on the Earth & to receive, obtain & perform all the ordinances belonging to the Kingdom of God even unto the sealing of the hearts of the fathers unto the children & the hearts of the children unto the fathers even those who are in heaven.

…

now comes the point: what is this office & work of Elijah [?], it is one of the greatest & most important subjects that God has revealed, He should send Elijah to seal the children to the fathers & fathers to the Children, Now was this merely confined to the living to settle difficulties with families on earth [?], by no means, it was a far greater work.

Elijah what would you do if you was here[?] would you confine your work to the living alone[?].  No

I would refer you to the scriptures whare the subject is manifest, i.e, without us they could not be made perfect, nor we without them, the fathers without the children nor the children without the fathers. I wish you to understand this subject for it is important & if you will receive it this is the spirit of Elijah that we redeam our dead & connect ourselves with our fathers which are in heaven & seal up our dead to come forth in the first resurrection & here we want the power of Elijah to seal those who dwell on earth to those which dwell in heaven this is the power of Elijah & the keys of the Kingdom of Jehovah (March 10, 1844 discourse, Wilford Woodruff’s transcription) (original spelling).

Here, in 1844, JS clearly teaches the coming of Elijah is a future event and that the sealing power is not fully here.  Furthermore, I'm not aware of any revelation since JS that indicates we've been given the sealing power.  John Taylor's statement states that the church had all the power except translation, but wouldn't we expect the Lord to reveal this dispensation of power in an actual revelation, instead of from a reference?  

In any case, another detail to point out is that JS's statement about Elijah clearly shows that the coming of Elijah brings with it the sealing power.  Yet, section 100, particularly verses 13 - 16, does not include anything about the bestowal of the sealing power. 

Given that Elijah has not yet come to bestow the keys of the dispensation of the fullness of times, it means that we have not received that dispensation and that the restoration, which aimed to restore everything, as not been completed and more is on the way.  It also means that we are church must live up to the privilege or receiving this dispensation and its attendant ordinances and powers. 

Perhaps this is what Elder McConkie was getting out when he stated the following: 

Zion in [Jospeh Smith's] day did not keep the commandments and gain the promised blessings, nor have we, their successors in interest, risen to the standard set by them of old.  The saints sough to build up Zion in Missouri and failed.  Some of the promised scourging fell upon them, and more of it will fall up us if we do not keep the commandments more fully than in the past. (Promised Millennial Messiah, 288)

[1] The term dispensation refers to the "dispensing" of knowledge.  The knowledge is dispensed through the keys associated with that dispensation.  Contrary to common usage of the term to refer to time periods, it refers to the the dispensing of knowledge.  

Commentary for Doctrine and Covenants: Sections 106 - 108

The Kirtland Temple was under construction in 1834-335 when sections 106-108 were received

Section 106

Background Information 

Section 106 was received in late November and is directed to Warren A. Cowdery, OC's oldest brother of eight siblings who lived in Freedom, Cattaraugus, New York.  Back in March 1834, JS and others traveled through western New York to preach the gospel and gather volunteers and donation for Zion's Camp.  One place he stopped at was Cattaraugus County and was warmly received.  Consequently he organized a branch of the Church there.  

JS received this revelation as he was making effort to prepare the school of prophets.  During the late November period, JS found himself busy and actively engaged in preparing the Elders to receive their endowment.  To this end, JS used the school of prophets to prepare the elders for that ordinance.  The Prophet wrote of this month of preparation as follows: 

No month ever found me more busily engaged than November; but as my life consisted of activity and unyielding exertions, I made this my rule: When the Lord commands, do it. . . . I continued my labors daily, preparing for the school [of the Elders], and received the following.

Two copies of section 106, neither of which is the original, exist in the handwriting of Oliver Cowdery. These both state that the revelation was received on November 25, 1834, at Kirtland, Ohio.  By this time, it been roughly five months since the JS had received section 105 and disbanded Zion’s Camp. This revelation appoints Brother Cowdery to be the presiding high priest or branch president of the small branch in Freedom.  

Some time after this revelation was received, Warren moved his family to Kirtland in 1836 where he served briefly as a scribe for the Church.  He was one of the twenty-seven scribes that JS used.  In 1837 he, along with OC, SR, and Warren Parrish, assisted in writing the prayer for the dedication of the Kirtland Temple.  He left the Church in 1838, as did his brother Oliver, but there is no record of his returning to the Church as did Oliver.  He died February 23, 1851, in Kirtland, still out of harmony with the Church.

Section 

1 It is my will that my servant Warren A. Cowdery should be appointed and ordained a presiding high priest over my church, in the land of Freedom and the regions round about [Warren is called to preside over the Church in his hometown and also in the surrounding territories]; 2 And should preach my everlasting gospel, and lift up his voice and warn the people, not only in his own place, but in the adjoining counties; 3 And devote his whole time to this high and holy calling, which I now give unto him, seeking diligently the kingdom of heaven and its righteousness, and all things necessary shall be added thereunto; for the laborer is worthy of his hire.

• Verse 3: Devote His Whole Time 
• One commentator explained: "Brother Cowdery’s call was to full-time service in the Church. As this would make it impossible for him to support his family through his previous occupation(s), he was from the time of this calling, to be supported by the Church."

4 And again, verily I say unto you, the coming of the Lord draweth nigh, and it overtaketh the world as a thief in the night— 5 Therefore, gird up your loins, that you may be the children of light, and that day shall not overtake you as a thief. 6 And again, verily I say unto you, there was joy in heaven when my servant Warren bowed to my scepter, and separated himself from the crafts of men; 7 Therefore, blessed is my servant Warren, for I will have mercy on him; and, notwithstanding the vanity of his heart, I will lift him up inasmuch as he will humble himself before me [Adopting a humble disposition causes us to overcome our weaknesses]. 8 And I will give him grace and assurance wherewith he may stand [If Warren becomes humble, he will receive grace and by receiving grace receive assurance to endure and remain faithful]; and if he continue to be a faithful witness and a light unto the church I have prepared a crown for him in the mansions of my Father. Even so. Amen.

• Verse 6: There Was Joy In Heaven 
• It is often that the actions that get little to no attention of earth are given great attention in heaven.  Although potentates may be lauded and celebrities adorned and celebrated by the word, enjoying the the luxuries and privileges of the world, none of this compares to the person who humbles himself before God.  For it is that person over whom the choirs of heaven rejoice.  For every soul is precious in the sight of God. 
• Verses 7-8: Humble Himself Before Me
• Warren Cowdery is given a promise of eternal life if he obeys certain conditions.  This promise then is not the promise that Warren has eternal life, but is a promise to be given if the conditions are fulfilled.  What are those conditions?  First, Warren is to humble himself.  If he humbles himself, the Lord will give him grace to remain faithful.  And if we remains faithful and is a light unto the church, then he will be exalted.  

Section 107

Background Information 

Surrounding the reception of this revelation was the formal organization of the Quorum of the Twelve.  On January 18, 1835,  in a Kirtland High Council meeting, JS accounted that the time had come to choose the Twelve Apostles.  One commentary records the subsequent events: 

[O]n February 8, Joseph instructed Brigham and Joseph young to call a conference the following Saturday, 14 February 1835, of all the participants of Zion's Camp who lived close enough to Kirtland to attend.  At that conference, Joseph announced that the purpose of the meeting was to select twelve Apostles from the brethren who had been part of Zion's Camp.  The conference sustained this proposal, and the meeting was adjourned for one hour and then reconvened, perhaps to allow the participants to gather their thoughts and prepare themselves.  The First Presidency then laid hands on the Three Witnesses of the Book of Mormon-Oliver Cowdery, David Whitmer, and Martin Harris-blessing and empowering them to select the Twelve.  The first members of the Quorum of the Twelve in this dispensation were Thomas B. Marsh, David W. Patten, Brigham Young, Heber C. Kimball, Orson Hyde, William E. McLellin, Parley P. Pratt, Luke S. Johnson, William Smith, Orson Pratt, John F. Boynton, and Lyman E. Johnson.  They were placed in the Quorum in order of seniority according to age. (Stephen E. Robinson, H. Dean Garrett, A Commentary on the Doctrine and Covenants)

In addition to calling the Twelve, we also learn 

On 28 February 1835, two weeks after the selection of the Twelve, Joseph Smith called the First Quorum of the Seventies with their seven presidents.  These were also chosen from among those who had participated in Zion's Camp.  According to one of those selected, Joseph Young, Joseph Smith later said to the elders in Kirtland concerning the purpose of Zion's Camp, 'Brethren, some of you are angry with me, because you did not fight in Missouri; but let me tell you, God did not want you to fight.  He could not organize His kingdom with twelve men to open the Gospel door to the nations of the earth, and with seventy men under their direction to follow in their tracks, unless he took them from a body of men who had offered their lives, and who had made as great a sacrifice as did Abraham.  Now the Lord has got His Twelve and His Seventy, and there will be other quorums of Seventies called, who will make the sacrifice, and those who have not made their sacrifices and their offerings now, will make them hereafter.' Zion's Camp had not been about war at all (D&C 105:37-40).  It had been about sacrifice, so that the highest quorums of the Church might be organized with men who had put all things in the Lord's hands.

Section 107 consists of a compilation of different revelation given on different at times, some consisting of revelation that JS had dictated in November 1831.  The JS Papers explains: 

According to some observers, JS dictated other parts of the instruction as an 1835 revelation. Some of the instruction also elaborated on ideas first presented in a September 1832 revelation, indicating that JS was gaining new understanding into concepts of priesthood and leadership. Oliver Cowdery, who assisted in calling the Twelve and giving them their “charge” as apostles,  was probably involved in the instruction’s preparation; Brigham Young later remembered JS spending “two hours laboring with Elder Cowdery to get him to write” what Young called a “Revelation on Priesthood”—probably this instruction.

Although it is unclear when what is now labeled section 107 appeared in its "complete form."  

Section 

 1 There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood. 2 Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest. 3 Before his day it was called the Holy Priesthood, after the Order of the Son of God. 4 But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood. 5 All other authorities or offices in the church are appendages to this priesthood [Melchizedek priesthood].

• Verse 5: Appendages to This Priesthood
• [T]he highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods are only parts, ramifications, powers and blessings belonging to the same, and are held, controlled, and directed by it. It is the channel through which the Almighty commenced revealing His glory at the beginning of the creation of the earth, and through which He has continued to reveal Himself to the children of men to the present time, and through which He will make known his purposes to the end of time (TPJS, 167) 

6 But there are two divisions or grand heads—one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood. 7 The office of an elder comes under the priesthood of Melchizedek. 8 The Melchizedek Priesthood holds the right of presidency, and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things. 9 The Presidency of the High Priesthood, after the order of Melchizedek, have a right to officiate in all the offices in the church. 10 High priests after the order of the Melchizedek Priesthood have a right to officiate in their own standing, under the direction of the presidency, in administering spiritual things, and also in the office of an elder, priest (of the Levitical order), teacher, deacon, and member. 11 An elder has a right to officiate in his stead when the high priest is not present. 12 The high priest and elder are to administer in spiritual things, agreeable to the covenants and commandments of the church; and they have a right to officiate in all these offices of the church when there are no higher authorities present.

13 The second priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations. 14 Why it is called the lesser priesthood is because it is an appendage to the greater, or the Melchizedek Priesthood, and has power in administering outward ordinances. 15 The bishopric is the presidency of this priesthood [Aaronic], and holds the keys or authority of the same. 16 No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant of Aaron. 17 But as a high priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power by the hands of the Presidency of the Melchizedek Priesthood [A high priest can serve as a bishop when there is not a literal descendant of Aaron, which exists today.  However, as the gathering increases during the end times, we should except Aaronic Levites to come forth].

18 The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church— 19 To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant. 20 The power and authority of the lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments.

• Verses 18 - 20: The Power and Authority 
• Concerning the privilege of the Melchizedek Priesthood, Orson Pratt taught: 
• The higher Priesthood after the order of the Son of God, we are told, in a modern revelation, holds the power to commune with the Church of the First-born that are in heaven, and that too not in a spiritual sense alone; or, as some would infer, to commune with them without receiving any revelation, to commune with them without beholding their personages; but in the literal sense, even the same as one man communes with another. It holds not only the power of the ministration of holy angels to be seen personally, but also the power of beholding the face of God the Father, that through the power and manifestations of the spirit of God and of his angels we may be prepared to enter into the presence of God the Father in the world to come, and enjoy continual communion with him, and be crowned with the glory of the celestial kingdom, to stand in our place and calling to all eternity, in connection with all those who hold the Priesthood in the eternal worlds. (JD, 18: 363 - 364.) 
• Bruce R. McConkie also explained: 
• Clearly no spiritual blessing is available to mortal man on earth that can compare with personal communion and converse with the Gods of heaven.  Such attainments on the part of the prophets of old are the very things that set them apart above all their fellows.  Keys open doors; keys are the directing and controlling power where priestly things are concerned.  Thus, through the priesthood the door may be opened and the way provided for men to see the Father and the Son.  From all of this it follows, automatically and axiomatically, that if and when the holy priesthood operates to the full in the life of any man, he will receive its great and full blessings, which are that rending of the heavens and that parting of the veil of which we now speak. (The Promised Messiah: The First Coming of Christ, 588.)
• The privilege of the Aaronic priesthood.  
• The Aaronic Priesthood holds the keys of the ministering of angels, such as the appearance of the angel Gabriel to Zachariah, the father of John the Baptist, and to Mary, the mother of Jesus.  Under the auspices of the lesser priesthood, Israel as a nation was entitled to be visited by angels and to live a preparatory gospel that lacked the authority of the Melchizedek Priesthood and its keys.
• Angels are the sentinels that guard God's throne.  In order to come into the presence of God requires angels to minister to us and teach us the knowledge to ascend into God's presence.  This is why the Lord left the Aaronic priesthood with the Israelites in order to provide them means by which they could enter into God's presence, despite the Lord having removed the Melchizedek priesthood from the people as a whole. 
• All Priesthood is Melchizedek, but there are different portions or degrees of it. That portion which brought Moses to speak with God face to face was taken away; but that which brought the ministry of angels remained.  All the prophets had the Melchizedek Priesthood and were ordained by God himself." (TPJS, 181)
• Clearly no spiritual blessing is available to mortal man on earth that can compare with personal communion and converse with the Gods of heaven.  Such attainments on the part of the prophets of old are the very things that set them apart above all their fellows.  Keys open doors; keys are the directing and controlling power where priestly things are concerned.  Thus, through the priesthood the door may be opened and the way provided for men to see the Father and the Son. From all of this it follows, automatically and axiomatically, that if and when the holy priesthood operates to the full in the life of any man, he will receive its great and full blessings, which are that rending of the heavens and that parting of the veil of which we now speak. (The Promised Messiah: The First Coming of Christ, 588.)

21 Of necessity there are presidents, or presiding officers growing out of, or appointed of or from among those who are ordained to the several offices in these two priesthoods. 22 Of the Melchizedek Priesthood [what follows are the offices of the Melchizedek priesthood], three Presiding High Priests [this forms the First Presidency], chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church, form a quorum of the Presidency of the Church.

23 The twelve traveling councilors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world—thus differing from other officers in the church in the duties of their calling. 24 And they [the Twelve] form a quorum, equal in authority and power to the three presidents previously mentioned. 25 The Seventy are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world —thus differing from other officers in the church in the duties of their calling. 26 And they form a quorum, equal in authority to that of the Twelve special witnesses or Apostles just named.

• Verse 23: Special Witnesses
• When the Twelve were ordained, OC gave a charge.  What follows are excepts from it. 
• You have been indebted to other men, in the first instance, for evidence; on that you have acted; but it is necessary that you receive a testimony from heaven for yourselves; so that you can bear testimony to the truth of the Book of Mormon, and that you have seen the face of God. That is more than the testimony of an angel. When the proper time arrives, you shall be able to bear this testimony to the world. When you bear testimony that you have seen God, this testimony God will never suffer to fall, but will bear you out; although many will not give heed, yet others will. You will therefore see the necessity of getting this testimony from heaven.
• Never cease striving until you have seen God face to face. Strengthen your faith; cast off you doubts, your sins, and all your unbelief; and nothing can prevent you from coming to God. Your ordination is not full and complete till God has laid His hand upon you. We require as much to qualify us as did those who have gone before us; God is the same. If the Savior in former days laid His hands upon His disciples, why not in latter days?
• You can read the entire charge here.

27 And every decision made by either of these quorums [Twelve or Seventy] must be by the unanimous voice of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other— 28 A majority may form a quorum when circumstances render it impossible to be otherwise— 29 Unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three presidents were anciently, who were ordained after the order of Melchizedek, and were righteous and holy men.

30 The decisions of these quorums, or either of them, are to be made in all righteousness, in holiness, and lowliness of heart, meekness and long-suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity; 31 Because the promise is, if these things [decisions are made in all righteousness, holiness, lowliness of heart, meekness, long-suffering, etc] abound in them they [the members of the quorum] shall not be unfruitful in the knowledge of the Lord. 32 And in case that any decision of these quorums is made in unrighteousness, it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the church; otherwise there can be no appeal from their decision.

33 The Twelve are a Traveling Presiding High Council, to officiate in the name of the Lord, under the direction of the Presidency of the Church, agreeable to the institution of heaven; to build up the church, and regulate all the affairs of the same in all nations, first unto the Gentiles and secondly unto the Jews. 34 The Seventy are to act in the name of the Lord, under the direction of the Twelve or the traveling high council, in building up the church and regulating all the affairs of the same in all nations, first unto the Gentiles and then to the Jews— 35 The Twelve being sent out, holding the keys, to open the door by the proclamation of the gospel of Jesus Christ, and first unto the Gentiles and then unto the Jews.

36 The standing high councils, at the stakes of Zion [Kirtland], form a quorum equal in authority in the affairs of the church, in all their decisions, to the quorum of the presidency, or to the traveling high council. 37 The high council in Zion [Missouri] form a quorum equal in authority in the affairs of the church, in all their decisions, to the councils of the Twelve at the stakes of Zion. 38 It is the duty of the traveling high council to call upon the Seventy, when they need assistance, to fill the several calls for preaching and administering the gospel, instead of any others.

• Verse 36: Standing High Councils 
• As a reminder, when this revelation was received, the church organization involved two "standing" high councils that were over the entire church.  The one in Kirtland was presided over by Joseph Smith and the First Presidency.  The other in Missouri, was presided over by what was called “the Presidency of the Church in Zion,” consisting of David Whitmer, William W. Phelps, and John Whitmer.  Those in the two high councils were considered at that time to be general authorities presiding over domestic affairs of the two main bodies of the saints, while the Twelve and the Seventy focused on the preaching of the gospel to the world.  

39 It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers [Patriarch, see comment below], as they shall be designated unto them by revelation— 40 The order of this priesthood [the Patriarchal priesthood, which we don't fully possess] 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; 43 Because he (Seth) was a perfect [note: perfection is possible] man, and his likeness was the express likeness of his father, insomuch that he seemed to be like unto his father in all things, and could be distinguished from him only by his age. 44 Enos was ordained at the age of one hundred and thirty-four years and four months, by the hand of Adam.

• Verse 39: Evangelical Ministers 
• JS taught: An Evangelist is a Patriarch, even the oldest man of the blood of Joseph or of the seed of Abraham.  Wherever the Church of Christ is established in the earth, there should be a Patriarch for the benefit of the posterity of the Saints, as it was with Jacob in giving his patriarchal blessing unto his sons, etc. (History of the Church, 3:381.)
• Jospeh Fielding Smith further explained that the office of a patriarch it not an administrative office or an executive office, but is a spiritual office. 
• Furthermore, there is the office of patriarch and there is the patriarchal order (see verse 40).  These are not necessarily one and the same, as we have the office today, but we don't have the patriarchal priesthood. 
• Verse 40: The Order of this Priesthood 
• As we learn at the beginning of the revelation, all priesthood falls under the Melchizedek priesthood.  However, there are degrees to the Melchizedek priesthood: 1) The Melchizedek; 2) The Patriarchal priesthood; and 3) the Levitical Priesthood. (see TPJS, 322).  The patriarchal priesthood is the one being discussed in verses 40 - 52.  The true operation of this priesthood is the passing down from father to son.  The establishment of the priesthood is marker of the ushering in of the Dispensation of the Fulness of Times. 
• Consider the follow passage: 
• According to Joseph Smith, the divine patriarchal order which the Saints were required to build in the last days was instituted on earth in the days of Adam, the Ancient of Days, and came down to later generations by lineage through a chosen seed.  Being an eternal order in which regenerated men were made priests and kings unto God, it [the patriarchal order] functioned as a divine system of government among the people of God in the early ages of the world.  After the flood, the same order centered in Abraham and continued through his family to the house of Israel among whom God again endeavored to establish the divine family order.  But when Israel failed in her divine calling and crucified her king, the gentiles were grafted into the eternal family. However, they [The Gentiles] too departed from the gospel plan, and the purposes of God waited until the Dispensation of the Fulness of Times, when all things would be gathered together in Christ-in the divine patriarchal order. (Hyrum L. Andrus, Doctrines of the Kingdom, 490) (annotations added). 
• Notice that the patriarchal order of the Melchizedek priesthood "functioned as the divine system of government."  We learn that the function of the Aaronic priesthood is to administer in outward ordinances, such as baptism.  Here, it appears, assuming that this statement is accurate, that the function of the patriarchal priesthood is political.  That is, it is used to operate and govern the Kingdom of God. 
• Could it be that the reason the patriarchal priesthood is required to be established (in order for the Dispensation of the Fulness of Time to be ushered in) is because it contains the rights to officiate in the Kingdom of God government that will be established on the earth?  In others words, the Kingdom of God (which is a theo-political organization) can't be established until the there is an order established to operate the kingdom.  And because it can't is that why its required to be established?  Is the absence of that priesthood one reason why we don't have Zion to day?  Put differently, will the revealing of that priesthood lead to the establishment of Zion?  Could this have be he reason the Lord wanted the Missouri saints to build a temple, so he could bestow this priesthood to them, giving them authority to organize and govern Zion?  

45 God called upon Cainan in the wilderness in the fortieth year of his age; and he met Adam in journeying to the place Shedolamak. He was eighty-seven years old when he received his ordination. 46 Mahalaleel was four hundred and ninety-six years and seven days old when he was ordained by the hand of Adam, who also blessed him. 47 Jared was two hundred years old when he was ordained under the hand of Adam, who also blessed him. 48 Enoch was twenty-five years old when he was ordained under the hand of Adam; and he was sixty-five and Adam blessed him. 49 And he [Enoch] saw the Lord, and he walked with him, and was before his face continually; and he walked with God three hundred and sixty-five years, making him four hundred and thirty years old when he was translated. 50 Methuselah was one hundred years old when he was ordained under the hand of Adam. 51 Lamech was thirty-two years old when he was ordained under the hand of Seth. 52 Noah was ten years old when he was ordained under the hand of Methuselah.

53 Three years previous to the death of Adam, he [Adam] called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing. 54 And the Lord appeared unto them [this group of high priests], and they [this group of high priests] rose up and blessed Adam, and called him Michael, the prince, the archangel. 55 And the Lord administered comfort unto Adam, and said unto him: I have set thee [Adam] to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever. 56 And Adam stood up in the midst of the congregation; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation. 57 These things were all written in the book of Enoch, and are to be testified of in due time.

• Verse 53: He Called...[The] Righteous
• Explaining the significance of this meeting in Adam-ondi-Ahman (Adam with God), JS taught: 
• Christ is the Great High Priest; Adam next... I saw Adam in the valley of Adam-ondi-Ahman.  He called together his children and blessed them with a patriarchal blessing. The Lord appeared in their midst, and he (Adam) blessed them all, and foretold what should befall them to the latest generation.
• This is why Adam blessed his posterity; he wanted to bring them into the presence of God. They looked for a city, etc., "whose builder and maker is God." (Hebrews 11:10.) Moses sought to bring the children of Israel into the presence of God, through the power of the Priesthood, but he could not. In the first ages of the world they tried to establish the same thing; and there were Eliases raised up who tried to restore these very glories, but did not obtain them; but they prophesied of a day when this glory would be revealed. Paul spoke of the dispensation of the fullness of times, when God would gather together all things in one, etc.; and those men to whom these keys have been given, will have to be there; and they without us cannot be made perfect.
• These men are in heaven, but their children are on the earth. Their bowels yearn over us. God sends down men for this reason. "And the Son of Man shall send forth His angels, and they shall gather out of His kingdom all things that give offense and them that do iniquity." (Matt. 13:41) All these authoritative characters will come down and join hand in hand in bringing about this work. (TPJS, 158-159)

58 It is the duty of the Twelve, also, to ordain and set in order all the other officers of the church, agreeable to the revelation which says: 59 To the church of Christ in the land of Zion, in addition to the church laws respecting church business— 60 Verily, I say unto you, saith the Lord of Hosts, there must needs be presiding elders to preside over those who are of the office of an elder; 61 And also priests to preside over those who are of the office of a priest; 62 And also teachers to preside over those who are of the office of a teacher, in like manner, and also the deacons— 63 Wherefore, from deacon to teacher, and from teacher to priest, and from priest to elder, severally as they are appointed, according to the covenants and commandments of the church.

64 Then comes the High Priesthood, which is the greatest of all. 65 Wherefore, it must needs be that one be appointed of the High Priesthood to preside over the priesthood, and he shall be called President of the High Priesthood of the Church; 66 Or, in other words, the Presiding High Priest over the High Priesthood of the Church. 67 From the same [the President of the High Priesthood] comes the administering of ordinances and blessings upon the church, by the laying on of the hands. 68 Wherefore, the office of a bishop is not equal unto it [the President of the High Priesthood]; for the office of a bishop is in administering all temporal things; 69 Nevertheless a bishop must be chosen from the High Priesthood, unless he is a literal descendant of Aaron; 70 For unless he is a literal descendant of Aaron he cannot hold the keys of that priesthood [This seems to say that only a literal descendant can hold the "keys" of the Aaronic priesthood, which is the priesthood the Bishop falls under]. 71 Nevertheless, a high priest, that is, after the order of Melchizedek, may be set apart unto the ministering of temporal things, having a knowledge of them [temporal things] by the Spirit of truth [Although the Bishop does not possess the keys of Aaronic priesthood, he does have the Spirit the guide and direct him in the ministering of temporal things] ; 72 And also to be a judge in Israel, to do the business of the church, to sit in judgment upon transgressors upon testimony as it shall be laid before him according to the laws, by the assistance of his counselors, whom he has chosen or will choose among the elders of the church.

73 This is the duty of a bishop who is not a literal descendant of Aaron, but has been ordained to the High Priesthood after the order of Melchizedek. 74 Thus shall he be a judge, even a common judge among the inhabitants of Zion, or in a stake of Zion, or in any branch of the church where he shall be set apart unto this ministry, until the borders of Zion are enlarged and it becomes necessary to have other bishops or judges in Zion or elsewhere. 75 And inasmuch as there are other bishops appointed they shall act in the same office. 76 But a literal descendant of Aaron [Referring to a person who comes from the literal line of Aaron, not Levi] has a legal right [based on the conditions outlined in D&C 68:20] to the presidency of this priesthood [Aaronic], to the keys of this ministry, to act in the office of bishop independently, without counselors, except in a case where a President of the High Priesthood, after the order of Melchizedek, is tried, to sit as a judge in Israel. 

• Verse 76: Sit as a Judge in Israel 
• A person who is from the literal lineage of Aaron and who is "designated" by the Presidency and who is "anointed" and "ordained" may act independently without counselors unless the issue before him concerns the trying of the President of the High Priesthood. 

77 And the decision of either of these councils, agreeable to the commandment which says: 78 Again, verily, I say unto you, the most important business of the church, and the most difficult cases of the church, inasmuch as there is not satisfaction upon the decision of the bishop or judges, it shall be handed over and carried up unto the council of the church, before the Presidency of the High Priesthood. 79 And the Presidency of the council of the High Priesthood shall have power to call other high priests, even twelve, to assist as counselors; and thus the Presidency of the High Priesthood and its counselors shall have power to decide upon testimony according to the laws of the church. 80 And after this decision it shall be had in remembrance no more before the Lord; for this is the highest council of the church of God, and a final decision upon controversies in spiritual matters. 81 There is not any person belonging to the church who is exempt from this council of the church.

82 And inasmuch as a President of the High Priesthood [The President of the Church] shall transgress, he [The President of the Church] shall be had in remembrance before the common council of the church [see comment below], who shall be assisted by twelve counselors of the High Priesthood; 83 And their decision upon his head shall be an end of controversy concerning him. 84 Thus, none shall be exempted from the justice and the laws of God, that all things may be done in order and in solemnity before him, according to truth and righteousness.

• Verse 82: President of the High Priesthood Shall Transgress
• There is a general belief among members, which might be based on Wilford Woodruff statements, that the Lord would never permit the President to lead the church astray (transgress).  However, we must ask ourselves: if that is true, then why would the Lord institute a mechanism to judge him?  
• Moreover, this system was not implemented symbolically either.  In other words, it has been put into practice.  For instance, JS was tried before this common council of the church based on charges made against him by Elder Sylvester Smith after the return of Zion’s Camp.  Oliver Cowdery, David Whitmer, and Frederick G. Williams were each tried by this tribunal.
• Finally, verse 84 is telling.  There, the Lord explains that he has established the mechanism of the common council to ensure that no person is exempted from God's justice.  Thus all offices are the church are held accountable.  Thus this systems was designed to be used. 
• This fact then reminds of the Nephi's admonishing to never trust the arm of flesh.  In fact, we learn from the Old Testament that the Lord sometimes used prophets to test the faith of his people -- to see how they would rely on.  In short, there is no guarantee that the president of the church can't lead us astray.  Hence why we should seek guidance from the Lord and his spirit. 

85 And again, verily I say unto you, the duty of a president over the office of a deacon is to preside over twelve deacons, to sit in council with them, and to teach them their duty, edifying one another, as it is given according to the covenants. 86 And also the duty of the president over the office of the teachers is to preside over twenty-four of the teachers, and to sit in council with them, teaching them the duties of their office, as given in the covenants. 87 Also the duty of the president over the Priesthood of Aaron [the bishop] is to preside over forty-eight priests, and sit in council with them, to teach them the duties of their office, as is given in the covenants— 88 This president is to be a bishop; for this is one of the duties of this priesthood. 89 Again, the duty of the president over the office of elders is to preside over ninety-six elders, and to sit in council with them, and to teach them according to the covenants. 90 This presidency is a distinct one from that of the seventy, and is designed for those who do not travel into all the world. 91 And again, the duty of the President of the office of the High Priesthood is to preside over the whole church, and to be like unto Moses— 92 Behold, here is wisdom; yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the church.

93 And it is according to the vision showing the order of the Seventy, that they should have seven presidents to preside over them, chosen out of the number of the seventy; 94 And the seventh president of these presidents is to preside over the six; 95 And these seven presidents are to choose other seventy besides the first seventy to whom they belong, and are to preside over them; 96 And also other seventy, until seven times seventy, if the labor in the vineyard of necessity requires it. 97 And these seventy are to be traveling ministers, unto the Gentiles first and also unto the Jews.

98 Whereas other officers of the church, who belong not unto the Twelve, neither to the Seventy, are not under the responsibility to travel among all nations, but are to travel as their circumstances shall allow, notwithstanding they may hold as high and responsible offices in the church. 99 Wherefore, now let every man learn his duty, and to act in the office in which he is appointed, in all diligence [This revelation was given so each man holding an office and priesthood may know his duty and act properly]. 100 He that is slothful shall not be counted worthy to stand, and he that learns not his duty and shows himself not approved shall not be counted worthy to stand. Even so. Amen.

• Verse 99: Every Man Learn His Duty 
• President Thomas S. Monson explained: 
• Miracles are everywhere to be found when priesthood callings are magnified. When faith replaces doubt, when selfless service eliminates selfish striving, the power of God brings to pass His purposes. The priesthood is not really so much a gift as it is a commission to serve, a privilege to lift, and an opportunity to bless the lives of others. Brethren, let us who have responsibility with the Aaronic Priesthood young men not only provide them opportunities to learn but also set before them examples worthy of emulation. For those of us who hold the Melchizedek Priesthood, our privilege to magnify our callings is ever present. We are shepherds watching over Israel. The hungry sheep look up, ready to be fed the bread of life. Are we prepared to feed the flock of God? It is imperative that we recognize the worth of a human soul, that we never give up on one of His precious sons

Section 108

Background Information 

Lyman R. Sherman is perhaps one of the lesser-known figures of early church history during the Ohio and Missouri periods.  But this doesn't make him any less of a spiritual giant.  According to his brother-in-law, Benjamin Johnson, Sherman was the person “first known to have spoken in the gift of tongues by the power of God in this dispensation” (Black, Who’s Who in the Doctrine and Covenants, 261).  

Sherman was also a faithful participant in Zion’s Camp and, consequently,  selected and set apart as one of the seven presidents of the Quorum of the Seventy on February 28, 1835.  In his ordination blessing, Sherman was told, “Your ministry shall be great and you shall proclaim to various nations. Your faith shall be unshaken and you shall be delivered from great afflictions.” And at a May 1835 conference, church leaders voted that Sherman, along with the other presidents of the Seventy, should “hold himself in readiness to go at the call of the Twelve, when the Lord opens the way.” On January 16, 1839, Joseph Smith wrote to Sherman from Liberty Jail, calling him to become a member of the Quorum of the Twelve Apostles. Brother Sherman died, however, at the age of thirty-four at Far West on January 27, 1839 before receiving Joseph’s letter. He died not knowing he had been called to be an apostle.

This revelation was received on December 26, 1835, when he felt inspired to go to Joseph and ask for a revelation, that he might better know his duty in the kingdom.  JS recorded the circumstances of  Sherman’s visit to him in Kirtland and the reception of section 108 as follows: “Commenced again studying the Hebrew language, in company with Brothers Parrish and Williams. In the meantime, Brother Lyman Sherman came in, and requested to have the word of the Lord through me; ‘for,’ said he, ‘I have been wrought upon to make known to you my feelings and desires, and was promised that I should have a revelation which should make known my duty” (HC, 2:345).

Section 

1 Verily thus saith the Lord unto you, my servant Lyman: Your sins are forgiven you, because you have obeyed my voice in coming up hither this morning to receive counsel of him whom I have appointed. 2 Therefore, let your soul be at rest concerning your spiritual standing, and resist no more my voice [Suggests perhaps the Sherman did not always heed the Lord's voice]. 3 And arise up and be more careful henceforth in observing your vows, which you have made and do make, and you shall be blessed with exceeding great blessings. 

• Verse 3: Be More Careful Henceforth in Observing Your Vows 
• At this point in time, Brother Sherman  had entered into the covenant of baptism and had also accepted and received the oath and covenant of the Melchizedek Priesthood (D&C 84:33-42).  One commentator explained: "He had also accepted a divine calling as one of the presidents of the First Quorum of Seventy.  The exhortation to observe the vows which he had made and would yet make included those vows Brother Sherman was shortly to make in the Kirtland Temple (verse 4)."
• Sherman is promised that if he obeys these vows, then he will be blessed with great blessings. 

4 Wait patiently until the solemn assembly shall be called of my servants, then you shall be remembered with the first of mine elders, and receive right by ordination with the rest of mine elders whom I have chosen. 5 Behold, this is the promise of the Father unto you if you continue faithful. 6 And it shall be fulfilled upon you in that day that you shall have right to preach my gospel wheresoever I shall send you, from henceforth from that time.

• Verse 4: Solemn Assembly 
• A little less than one month following the reception of section 108, on January 22, 1836, Brother Sherman attended a special meeting in the temple with the leading councils and general authorities of the Church to receive initiatory ordinances of washing and anointing. It is likely, however, that the solemn assembly referred to here—if only one is intended—was the twenty-four hour meeting held on Wednesday, March 30, 1836, three days after the dedication of the Kirtland Temple.  On that occasion, most of the priesthood holders in Kirtland received initiatory ordinances in the temple.  Lyman Sherman had by then been presented and sustained by the Church as one of the presidents of the Seventy and on March 29 had, with other general authorities, also received the ordinance of washing of the feet in the temple.
• Verse 6: Right to Preach My Gospel 
• One commentator explained:
• After the dedication of the Kirtland Temple and its associated assemblies,  Sherman had been called, ordained, sustained, and given the initial elements of the endowment.  He was equipped as a president of the Seventy to preach the gospel and build up the kingdom wherever the Lord directed him to go in the world.

7 Therefore, strengthen your brethren in all your conversation, in all your prayers, in all your exhortations, and in all your doings. 8 And behold, and lo, I am with you to bless you and deliver you forever. Amen.