Priesthood

Volume Two—Chapter Twelve PRIESTHOOD

#The Veil

We humans are often found wanting as we attempt to fully comprehend complex spiritual concepts. One of the reasons the Lord uses figurative language, including metaphors, in scripture is to allow man to begin to understand these concepts without having to master a comprehensive literal understanding of their spiritual physics. One such complex concept is the veil which separates heaven and earth. Veil, of course, is a metaphor which is a simplified representation of a subject yet incompletely comprehensible to man.

The veil blocks the memory of premortal life. It also blocks or filters communication between those in the celestial heaven and mortals upon the earth. The same veil exists between heaven and the post-mortal spirit world. It serves a vital function during our probation here in our second estate. It allows us to be tried and tested while having to rely upon our faith. Because of the veil, we truly live outside of God’s presence. We must discover and develop our eternal character without relying upon what we experienced with our “physical” senses prior to our coming to earth.

Does this veil really result in a total blackout of all communication and memory? In one direction, from earth to heaven, there is little need to think the veil filters or blocks anything at all. It seems certain the Lord perceives all that occurs in the lives of his intelligences upon the earth, including their uttered prayers and their thoughts (D&C 6:16).

But what about communication in the other direction—from heaven to earth? Does anything pass in this direction? The Lord does seem to limit his divine responses to prayers and other communications with mortals. The circumstances of this mortal test render necessary a filtering of the communication that passes through. It is, however, clear that the veil is not completely occlusive. The veil is more a curtain than a wall. Let us consider some of the things that pass.

All mortals are entitled to a modicum of spiritual intuition. This is the “light of Christ” or the “Spirit of Christ.” It is a subtle responsiveness to the promptings of the Spirit. It is a limited, somewhat fragile, and easily-clogged passageway. Commonly, communication through this channel is hindered by the individual’s giving too much attention to influences of the world. Over time, overindulgence in worldliness may blind

the individual to eternal promptings.

While we are here on earth it is clear we maintain a semblance of memory of our premortal experiences. Memories of “another place” sometimes faintly glimmer in our minds.

While we are here on earth, we are afforded glimpses of those divine attributes we achieved in the premortal world. Our premortal identity—who we were before coming here seems never to be too far from us. It is likely the Lord intends these recollections in hopes we will re-develop those abilities (“gifts”) and utilize them here in mortality.

The Lord’s blessings also penetrate the veil and affect the lives of men. These may occur in the form of subtle promptings, overt communications of needed information, spiritual confirmations of eternal truths, increments of divine attributes (gifts of the Spirit), and miracles, large and small.

All of this “trans-veil” intercourse occurs under the direction of the Holy Ghost. Figuratively, we might imagine all of this interaction passing through a hole in the veil over the head of each individual. The size of the hole varies for each individual depending, at least in part, on his spiritual status and worthiness. The revelation that passes through this hole may be “ad hoc” or “standing.” Ad hoc communication is that provided in response to specific situations. This communication grants needed temporary divine favors and blessings. Examples might include the Lord’s blessing of healing, a needed warning to an individual in a specific situation, or a miracle granted to a person of great faith as a reward for faithfulness. Standing revelation is the result of man’s qualifying himself to partake of that spiritual light that “proceedeth forth from the presence of God to fill the immensity of space” (D&C 88:12). The light of Christ shines continuously upon all men, and each is invited to partake and be blessed by that light. An example of this partaking is taking upon oneself divine attributes in the process of spiritual growth.2 These are granted for the “permanent” spiritual benefit of an individual. Perhaps we may place in this latter (“standing revelation”) category glimpses of one’s premortal self and attributes which the Lord hopes will prompt each of us to greater and more individualized spiritual growth.

#The Special Channel in the Veil We Call the Priesthood

All mortals upon the earth live “under the veil.” Each individual potentially has access to the communication discussed above that crosses the veil. There exists, however, a special figurative area under the veil where the two-way communication through the veil is more direct and open. We may suppose that the figurative “holes” in the veil are larger, and the heavenly communication greater for those allowed into this figurative area. The information and divine blessings passing through this particular segment of the veil are not accessible to all mankind. Rather, they are available to only a relatively few, highly favored and elect individuals called by the Lord to special assignments. These are the Lord’s servants who administer the affairs of his earthly kingdom. These are the men who hold the higher or Melchizedek Priesthood.

The concept of a special open channel to and from heaven that exists among these elect individuals may be supposed, at first, to be purely metaphorical. Further consideration, however, suggests that it does literally exist.

Covenant order. It is not easy to qualify to be in this elect assembly. For one thing, each of these men must have been foreordained to this remarkable blessing (Alma 13:3, see also TPJS, 365). Also, each who receives this blessing does so only after binding himself in a sacred covenant with the Lord. This is the same covenant God made with Enoch (JST, Genesis 14:27). As with all sacred covenants, it involves solemn promises and obligations in return for sublime blessings. Those who enter into this covenant promise to keep the commandments. They covenant to honor and keep sacred the authority, privileges, and power they are given. The Lord, in turn, promises to sanctify them “unto the renewing of their bodies. They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.” The Lord also promises them they shall “receive me . . . And he that receiveth me receiveth my Father; And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him” (D&C 84:33-38). Each man who so covenants becomes a member of a spiritual fellowship made up of other members of this covenant order.

What does the priesthood have to do with “the renewing of [our] bodies”? Apparently, as we diligently serve the Lord over time, in addition to the improvement and growth of our spiritual self, we may expect an improvement in the health of our mortal body. It would seem that this blessing is given to faithful individuals to assist them in further magnifying their callings. President Spencer W. Kimball taught: “I present to you the thought that President McKay was up in his nineties. President Smith was in his nineties. All the presidents of the Church since almost the beginning became men of age. Their bodies were renewed, and their spirits were sanctified” (Stockholm Area Conference, 1974). President Hugh B. Brown once testified that President David O. McKay had “been sanctified by the Spirit unto the renewing of his body” and added that “some of the rest of us are better off today than we were many years ago so far as physical health is concerned—and we attribute that fact to [the Lord’s] blessing” (CR, April 1963, 90). Elder Carlos E. Asay reported: “Many of us have felt the influence of this ‘renewal promise.’ Without it, scores of our assignments might have gone unfinished” (CR, October 1985, 58). Perhaps the ultimate manifestation of this phenomenon is “translation” of a mortal or lifting the mortal body to a higher state.3

There may be another important aspect of the concept of renewing our bodies. In Alma 13:12 the high priests who had been sanctified by the Holy Ghost could no longer look upon sin except it be with abhorrence. Perhaps the “renewing of their bodies” also includes the Holy Ghost’s blessing us so that we no longer desire to sin. We have already determined that as we grow spiritually, our carnal or natural self tends to be purged and refined and replaced by an enhanced spiritual self. The pulls of the flesh come to have less and less power over us.

As with all channels of communication between heaven and earth, the Holy Ghost plays a key role in authorizing, overseeing, and facilitating the use of this special channel.

What types of communication and influence pass through this special channel between heaven and earth? The Lord enables his earthly servants in important and effective ways that include:

1. Administrative instructions. The Lord is able to designate those he chooses and authorizes to govern in his earthly affairs. Those chosen by any other earthly tribunal or those who are self-designated lack any divine authority. When necessary, the Lord sends heavenly messengers bearing his authority to lay hands on the heads of those he wishes to call as his earthly servants (e.g. D&C 13, D&C 28:12; D&C 128:20). More commonly, he identifies by revelation to his earthly administrators those who should be called and commissioned to serve him. Thus, a continuous line of authorized servants is perpetuated.

2. Temporary powers and blessings. The Lord reveals, or sends through the veil, blessings necessary to enable those who administer and serve in his kingdom. They include the power of heavenly discernment, the power to heal and work other miracles, and all manner of other heavenly powers that aid in directing the affairs of his kingdom. These powers may not actually abide permanently with the earthly servant. The priesthood holders are not always given these powers to have for their own. Rather, they are the literal powers of God which the servants are allowed to borrow. God’s power flows from heaven to earth through these channels in the veil. Those authorized to serve the Lord are allowed to borrow his powers as they minister in the kingdom.

The Lord’s authorized servants may administer in all matters pertaining to the Lord’s kingdom on earth. They may perform ordinances whereby mortals may enter into eternal covenants that result their eternal progression and possibly their exaltation. They may also perform other needed works to allow the Lord’s kingdom to prosper.

As a bishop, in discussing the concept of priesthood with the young men in our ward, I often invoked the homely and simplistic analogy of the old-time western sheriff. The sheriff, who represented the priesthood holder, functioned by virtue of both his badge and his gun. His badge represented his authority. It signified that he was the one authorized by the town fathers to enforce the law. His gun represented the powers given him by those same town fathers. The authorization and powers from the Lord both pass through this special channel in the veil.

3. Personal revelation. The Lord’s servants need assistance and guidance in administering the affairs of the Lord’s earthly kingdom. This assistance and direction comes in the form of knowledge communicated from the Lord and is individually tailored to aid in the stewardship of each servant.

#Uses of the Word Priesthood

Our discussion is mostly applicable to the “higher” or “Melchizedek” priesthood. There is potential for confusion associated with the use of the term priesthood. It is commonly used in at least six different ways:

1. God’s own personal power and authority. The power and authority possessed by God himself has been referred to as his (God’s) priesthood (JD, 26:245). This priesthood is the power by which the cosmos was ordered, universes and worlds were organized, and the elements in all their varieties were put into place. Through his

priesthood, God governs all things.

2. That specific portion of God’s power he makes available for borrowing. When requested in righteousness, and on the Lord’s errand, the Lord will hear the pleas of his authorized servants and allow them to borrow parts of his power for righteous purposes. This behest is often referred to as the man’s priesthood or “the power of the priesthood.”

The Holy Ghost plays a vital role in judging those who exercise their priesthood in righteousness. He also grants them the needed portions of God’s power. Joseph Smith taught: “The Holy Ghost is God’s messenger to administer in all those priesthoods” (HC, 5:555).

3. The Lord’s designation or authorization. The Lord’s authority, permission, or authorization given to his servants to speak and act in his name is referred to as his priesthood. It is the divine authority for a man to invoke God’s power as the man administers in the Lord’s earthly kingdom.

4. The covenant order of men. Those who possess this authority and these powers are also referred to collectively as the priesthood.

5. The special revelation in the form of knowledge that passes through this channel. This priesthood, this revelation, includes timely knowledge and inspiration (in addition to authorization and power already discussed). This use of the word priesthood applies, for example, in statements such as: “This greater priesthood . . . holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God” (D&C 84:19-20; cf. TPJS, 166-67). This priesthood conveys the mind and will of God; and, when employed by his servants on his errand, it functions as if by the Lord’s own mouth and hand (D&C 1:38).

6. The special channel through which all this special revelation, authorization, and power pass. This special channel itself may also be called the priesthood. Joseph Smith taught that the Melchizedek priesthood “is the channel through which all knowledge, doctrine, the plan of salvation and every important matter is revealed from heaven” (TPJS, 166-67).

Certainly our eternal progression does not depend upon having the nomenclature of the priesthood straight in our minds. But, a studied awareness of these concepts we call priesthood may well serve to enhance our understanding of this vital subject.

#History of Priesthood Organization among the Israelites

From Adam to Moses the high priesthood was administered through what we now refer to as the Patriarchal Order. This order is a form of government in which worthy high priests preside over and govern their extended families in both civil and ecclesiastical matters. During this time period, the main office of the priesthood was that of patriarch. Adam, Enoch, Noah, and Abraham were patriarchs and administered the Lord’s work righteously and by the inspiration of God. A patriarch could bless his offspring by calling upon the powers of heaven. As he gave the birthright blessing to one of his sons, for instance, the keys and powers of the priesthood were extended to that son for the governing of the next generation. By the law of primogeniture, these birthright blessings normally were given to the eldest son. However, from Abraham to Ephraim the birthright blessing went to younger sons because of their greater righteousness (see Genesis 21, 27-28, and 48-49).

When the children of Israel proved unworthy to bear the fulness of the high priesthood, it was taken from among them by Jehovah. He also took from among them Moses himself, who held the keys of the priesthood or the right of presidency. Even though the people were then limited largely to the ministrations of the Aaronic Priesthood, rather than the higher priesthood, the Lord did leave a few men among them who held the Melchizedek priesthood. These included most prominently the Lord’s prophets. In the New World, some of these included Nephi, Jacob, Mosiah, Benjamin, Alma, Samuel, Mormon, and Moroni. In the Old world the Lord’s prophets included Elijah, Elisha, Isaiah, Ezekiel, and Jeremiah. These men clearly held the higher or Melchizedek priesthood.

#The Holy Order of God

In our dispensation we have been instructed to refer to the higher priesthood as the Melchizedek priesthood. In the Book of Mormon it is referred to as “the holy order” (Alma 6:8; 13:10), “the holy order of God”(Alma 4:20; 5:44; 7:22; 8:4; 43:2; 49:30), “the order of his Son” (Alma 13:1-2, 7; Helaman 8:18), “the order of God” (Alma 6:1; Helaman 8:18), “the order of the church” (Alma 6:4; 8:1), or in one instance simply “the order” (Alma 5:49). The men who hold the Melchizedek priesthood belong to this Holy Order.

One of the richest scriptural sources of information about the priesthood is found in the Book of Mormon, in Alma chapter 13. Let us consider some specific verses of this important chapter.

Alma 13:1 reads: “And again, my brethren . . . I would that ye should remember that the Lord God ordained priests, after his holy order, which was after the order of his Son, to teach these things unto the people.” Alma seems to refer here to those prophet high priests from Adam to Moses about whom he doubtless learned as he studied the brass plates. These men were patriarchs or presiding high priests.

An interesting question is raised by this phrase “the Lord God ordained priests.” Since the time of Adam, has every priesthood ordination taken place by the laying of one mortal’s hands on the head of another, or has God ever dispatched heavenly messengers to take care of the ordination without the mediation of another mortal? Certainly if a mortal priesthood holder has been available, then the ordination has been handled from man to man. But has there ever been a time when no mortal priesthood holder was available to perform the ordinance? The restorations of the Aaronic and Melchizedek priesthoods in this dispensation are two examples, of course. Have there been others? It is difficult to be certain. Joseph Smith did teach on one occasion: “All the prophets had the Melchizedek priesthood and were ordained by God himself” (TPJS, 180-81). Joseph’s meaning is not clear. Perhaps he is referring to God ordaining his prophets through other mortals.

Alma 13:2 is a most provocative passage: “And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption.” This verse has caused some to speculate: Is it possible that the ordinance of ordaining to the priesthood among the Nephites was not accomplished simply by the laying on of hands? Does this verse suggest that when high priests were ordained, the manner of ordination itself somehow communicated information that would cause the people to “know in what manner to look forward to his Son for redemption.” Perhaps the mechanism of ordination itself was more symbolic than the simple laying on of hands used today.

Yet another meaning may be intended here. The patriarchs or prophets, those who were ordained to the office of high priest, were themselves to be considered types or symbols of the great high priest himself. Not only were they types, but also they were commissioned to teach of Christ and his gospel:

Those who preceded the Lord . . . pointed toward and anticipated his coming. . . . All prophets are types and shadows of the Savior. He was called and prepared from before the foundations of this world. So were they. He speaks the truth. So do they. He offers the words of life. So do they. He preaches as one having authority. So do they. He offers his life as a final testament. Such also is required on occasion of those who stand in the prophetic office. Thus the ancient prophets were living Messianic prophecies (Robert L. Millet, Power of the Word: Saving Doctrines from the Book of Mormon, 132).

Still another meaning may have been intended. The ordaining of a man to the priesthood is a type of the Savior as follows: In the great heavenly councils of the first estate, Jesus was called and ordained to his earthly ministry on account of his great faith and good works in that first estate. He obeyed implicitly the will of his Father. He received the priesthood in the pre-existence, would receive it anew in mortality, and he will possess it for eternity. In like manner, those who receive the priesthood do not receive it capriciously or by chance. They are ordained to receive it because of their obedience and good works in the first estate. Any ordination occurring during the premortal phase is referred to as “foreordination.” Men were foreordained then, will be ordained anew in this second estate, and may possess the priesthood for eternity providing they remain worthy.

Alma 13:6: “And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest.” Those who had been foreordained to receive the higher priesthood—those “called by this holy calling”—who did not harden their hearts here on earth are then ordained to the “high priesthood of the holy order of God.” This verse speaks of the covenant order of the higher priesthood as the “holy order of God.” Verse 7 refers to “the order of his Son.” We would presume that these two orders are one and the same. We might define an “order” as a group of individuals who are distinguished by some particular characteristic. In this “order” the individuals are characterized by certain blessings and certain covenant obligations.

It is apparent there are certain levels within this holy order of God. We gain entrance into this order when we receive, by ordination, the Melchizedek priesthood. Another level is achieved when we receive the ordinances of the temple, the endowment and the ordinance of eternal marriage. The ultimate level is reached when an individual is sealed up to eternal life or has his calling and election made sure, a state the scriptures refer to as receiving the “fulness of the priesthood” (D&C 124:28) or gaining entrance into the “Church of the Firstborn” (Hebrews 12:23; D&C 76:54, 71, 94, 102).

Joseph Smith taught: “If a man gets a fulness of the priesthood of God, he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the Lord” (TPJS, 308). Joseph later added: “Those holding the fulness of the Melchizedek priesthood are kings and priests of the Most High God, holding the keys of power and blessings” (TPJS, 323).

Understanding this highest level of the Melchizedek priesthood sheds significant light on some choice scriptural references. For example, that priesthood order into which Enoch and his people were received (the same that was later conferred upon Melchizedek) is described in JST, Genesis 14:30-32: “For God having sworn unto Enoch and his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course . . . to stand in the presence of God.” Some people were even taken from the earth because of their righteousness: “And men having this faith, coming up unto this order of God, were translated and taken up into heaven.”

Just as there are different degrees of blessings in the higher priesthood, there are also differing levels of obligation. As we receive more and higher blessings we increase our obligation to be true to the covenants of the priesthood. Every man who is introduced into this covenant order is provided an explanation of the “oath and covenant of the priesthood” as contained in D&C 84:33-42. Simply stated, when a man receives the higher priesthood, he must understand that he places himself under obligation to be true to the covenants he makes. If he is not true to them, then it would have been better for him in the eternities had he never entered into them in the first place. The more blessings he receives, the greater is his obligation. Ultimately, if he receives the highest blessing and is sealed up to eternal life, then his obligation is so sacred and binding, that a complete disavowal may even constitute grounds for being found guilty of the unpardonable sin, the sin against the Holy Ghost.

The male does not make this ascent in the priesthood by himself. The highest blessings afforded to those in the covenant order of the Melchizedek priesthood can only be bestowed upon the union of the man and woman, not upon the man alone. An unmarried male may hold the higher priesthood, but it is the completed eternal unit, the male and the female joined in eternal marriage, that may receive the blessings of the fulness of the priesthood and become exalted to the highest degree in the life to come.

Are women excluded from the opportunity of receiving “holy callings,” or foreordinations, from God? It seems clear they are not. Each and every blessing offered to a man through his possessing and honoring his priesthood is available also to the righteous woman. Men have no advantages over women in the process of striving to earn their exaltation. The woman may not be said to “hold” the priesthood, but she is a vital part of the covenant order, the higher priesthood.

Certainly the Melchizedek priesthood is not an automatic ticket into the celestial kingdom. Each man and woman must painstakingly earn their own way by repeatedly repenting and striving to obey the commandments. Certainly one of the most important charges to those who hold the Melchizedek priesthood is to teach the doctrines of salvation: “And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest” (Alma13:6).5

Moses, as he traveled with the Israelites in the wilderness wanted his beloved congregation to share in the sacred privilege he had experienced—that of seeing God face to face. He taught them that in order to have this privilege they had to possess the highest degree of the Melchizedek priesthood (the “fulness of the priesthood” spoken of above) which, of course, required them to be responsive, obedient, and worthy. Unfortunately they failed the test. Hence, the higher priesthood was removed from them. Let us read the account of this incident in D&C 84:19-25:

And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of

God. Therefore, in the ordinances thereof, the power of godliness is manifest. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this [the power of godliness] no man can see the face of God, even the Father, and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore, he took Moses out of their midst, and the Holy Priesthood also.

#Foreordination and the Priesthood

Alma taught an important aspect of the priesthood as he wrote about the Lord’s prophets’ receiving the higher priesthood:

And this is the manner after which they were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling (Alma 13:3).

This particular verse is a treatise on foreordination to the priesthood.6 Here we learn that our agency and accountability began before this earthly phase of our existence in a premortal phase. No man is called to the higher priesthood in the second estate, this mortal life, without being prepared, qualified, called, and foreordained in the first estate, the pre-existence. Thus the priesthood holders in this second estate are “doubly called.”

Using foreordination to the priesthood as an example, Alma teaches clearly the difference between the doctrine of foreordination and the false doctrine of predestination:

And thus they have been called to this holy calling on account of their faith, while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this they might have had as great privilege as their brethren. Or in fine, in the first place they were on the same standing with their brethren; thus this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the Only Begotten Son, who was prepared (Alma 13:4-5).

This verse refers to those potential priesthood holders who were valiant in the pre-existence and who thus were foreordained to receive the priesthood here on earth.

Unfortunately some were not valiant at some subsequent time in their progression— either later in their pre-existent sojourn or here on earth. In the pre-existence they earned the “same standing” or the same foreordained blessings as did their brethren who later received the priesthood here on earth. Yet, subsequent “hardness of their hearts and blindness of their minds” caused them to lose the blessings of the priesthood.

If God had seen fit to pronounce a man predestined to receive the priesthood, then he would do so without regard to his obedience or valiance. On the other hand those who are foreordained in the pre-existence may indeed lose their blessings through sin and ultimately “live beneath their privileges.” In the “first place” (the premortal world) they qualify for marvelous earthly blessings, but, once in mortality, they fail to respond to the promptings of the Spirit, become lost in worldliness, and lose their rewards.

President Harold B. Lee explained the meaning of a pertinent scripture in this regard:

Despite that calling which is spoken of in the scriptures as “foreordination,” we have another inspired declaration: “Behold, there are many called, but few are chosen” (D&C 121:34). This suggests that even though we have our agency here, there are many who were foreordained [or “called”] before the world was, to a greater state than they have prepared themselves for here. Even though they might have been among the noble and great, from among whom the Father declared he would make his chosen leaders, they may fail of that calling here in mortality [they are not “chosen”] (CR, October 1973, 3-10).

#The Priesthood and the Lord’s Atonement

There is one phrase in Alma 13:5 (quoted above) that has caused some confusion: “being in and through the atonement of the Only Begotten Son.” Questions resulting from this phrase include: “What is the antecedent of this phrase—particularly the antecedent of ‘being’?” and “What does the phrase ‘in and through’ actually mean?” How does the atonement of the Savior relate to the priesthood?

The antecedent of this phrase seems to be the higher priesthood or at least a foreordination to this priesthood—”this holy calling.” If one utilizes modern scripturesearch technology to study the uses in scripture of the phrase “in and through,” it is interesting to note that it is found exclusively in the Book of Mormon. There are six other places where it is used (2 Nephi 2:6; 10:24; Mosiah 3:17, 18; 16:13; Alma 38:9). Its meaning in each of these instances is to show the absolute obligatory relationship between the salvation of man and the Savior’s atonement. Here in verse 5, then, we might conclude that this phrase “in and through” signifies an absolute obligatory relationship between the higher priesthood and something else. What is that something else? It is “the atonement of the Only Begotten Son.”

In what way is the higher priesthood obligatorily dependent upon the atonement? The covenant order of the higher priesthood could not exist had there been no atonement made. The very real blessings a man receives by virtue of his holding the priesthood are well out of proportion to his works in meriting those blessings. Had not the Savior atoned, he could not bestow those marvelous merciful blessings. It would not be fair. The man would receive too much in exchange for his relatively paltry efforts. The law of justice would be offended and would not allow it.

#The Priesthood is Eternal

Alma 13:7 reads:

This high priesthood being after the order of his Son, which order was from the foundation of the world; or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things.

A similar expression is found in Hebrews 7:1-3 where it has caused much confusion. In Hebrews, in apparent reference to Melchizedek, king of Salem, we read that “Melchisedec” is “without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.” We learn from the JST and from the above verse in the Book of Mormon that Hebrews 7:3 was not intended by Paul to say that Melchizedek was without father or mother, was not born, and would not die. Rather it was the priesthood to which he was ordained that is endless. The priesthood is from eternity past to eternity future. In further explanation of Hebrews 7:3, Joseph Smith wrote: “The Melchizedek priesthood holds the right from the eternal God, and not by descent from father and mother; and that priesthood is as eternal as God himself, having neither beginning of days nor end of life” (TPJS, 323).

Joseph Smith taught: “The priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years” (TPJS, 157.) President George Q. Cannon taught that the priesthood “had no beginning; [it will have] no end. It is [as] eternal as our Father and God, and it extends into the eternities to come, and it is as endless as eternity is endless, and as our God is endless: for it is the power and authority by which our Father and God sits upon his throne and wields the power he does throughout the innumerable worlds over which he exercises dominion” (JD, 26:245). Thus we learn that the holy priesthood after the order of the Son of God was in operation in the first estate or pre-existence. It exists here in mortality. And it will play a vital role in the spirit world and in the kingdoms of glory. It is sobering to realize that those of us who are blessed with the priesthood, like Melchizedek, may be privileged to exercise it forever—for all time and eternity.

1 See a more complete discussion of the light or Spirit of Christ in “The Spirit or Light of Christ” in chapter 5, The Holy Ghost.

2 See “Light as a Medium of Spiritual Growth” in volume 1, chapter 15, The Concept of Light.

See chapter 17, The Doctrine of Translation.

4 See volume 1, chapter 12, The Power of God.

5 For a discussion of the concept of the “rest of the Lord,” see “Two Little-Appreciated Gifts of the Spirit” in volume 1, chapter 10, Deliberate Faith and Revealed Faith and in “The Fruits of Faith” in volume 1, chapter 11, Other Notes on Faith. Still further discussion of this topic is found in “The Rest of the Lord—the Gift of Hope” in volume 1, chapter 17, Justification and Sanctification.

6 See a more detailed discussion of this important principle in chapter 15, Foreordination.