The Sons of Levi and Their Offering in Righteousness

by Elden J. Watson, March 2022

Abstract: This article begins by looking at the specific wording of John the Baptist in restoring the Aaronic Priesthood. It also identifies who the sons of Levi were during the Mosaic dispensation, who they are in our day, the termination of animal sacrifice by the Lord, and how the offering which we are to bring in righteousness differs from that of all earlier dispensations. The significance of the Law of Witnesses in priesthood restoration is examined. Ordinances for the dead performed in the early Christian church are discussed. This article also examines how our understanding of the modern sons of Levi and their offering is appearing gradually, precept upon precept, over many years. And finally, this article examines the manner by which modern sons of Levi are even now being purified and purged as gold and silver in preparation for their offering in righteousness which consists of performing temple ordinances for the dead.

On May 15^th, 1829, while working on the translation of the Book of Mormon, Joseph Smith dictated and his scribe Oliver Cowdery recorded the following verses which are now identified as 3 Nephi 27:19-20.

And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.

Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.

Neither Joseph Smith nor Oliver Cowdery had ever been baptized; and so, they were understandably concerned. Together they went into the woods a short distance from the home where they had been translating and knelt in prayer. In response to their prayer a heavenly messenger appeared to them who identified himself as John the Baptist, that same John who baptized Jesus Christ. This angel, who was then a resurrected being, laid his hands upon their heads and restored the authority of the Aaronic priesthood to them, saying:

Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness.[1]

Following this priesthood conferral Joseph Smith baptized Oliver and then Oliver baptized Joseph, according to the instructions of the angel (Joseph Smith-History:71).[2]

It should be noted that ordination to the Aaronic priesthood and the baptisms of Joseph and Oliver were not the only things that took place on that day. Joseph and Oliver also received a great deal of information and instruction from the angel who appeared to them. This imparted knowledge was seldom mentioned, but in a discourse delivered by Joseph Smith on March 10^th 1844 he made the following remarks:

There is a difference between the spirit and office of Elias and Elijah. It is the spirit of Elias I wish first to speak of; and in order to come at the subject, I will bring some of the testimony from the Scripture and give my own.

In the first place, suffice it to say, I went into the woods to inquire of the Lord, by prayer, His will concerning me, and I saw an angel, and he laid his hands upon my head, and ordained me to a Priest after the order of Aaron, and to hold the keys of this Priesthood, which office was to preach repentance and baptism for the remission of sins, and also to baptize. But I was informed that this office did not extend to the laying on of hands for the giving of the Holy Ghost; that that office was a greater work, and was to be given afterward; but that my ordination was a preparatory work, or a going before, which was the spirit of Elias; for the spirit of Elias was a going before to prepare the way for the greater, which was the case with John the Baptist. He came crying through the wilderness, “Prepare ye the way of the Lord, make his paths straight.” And they were informed, if they could receive it, it was the spirit of Elias; and John was very particular to tell the people, he was not that Light, but was sent to bear witness of that Light.

He told the people that his mission was to preach repentance and baptize with water; but it was He that should come after him that should baptize with fire and the Holy Ghost.[3]

John told Joseph and Oliver that he was directed by Peter, James, and John, three of Jesus Christ’s apostles, to come and bestow the Aaronic priesthood upon them. Later, probably within the same month, Peter, James, and John themselves appeared to Joseph and Oliver and bestowed upon them the Melchizedek priesthood including the apostleship, which held the keys necessary to propagate these two priesthoods to others. Latter-day Saints believe that these two priesthoods which were active during the lifetime of Jesus Christ were thus restored in our day. This authority to act in the name of God was restored from the heavens by the same individuals who held that authority anciently. D&C 13:1-3 is one of the most frequently quoted passages in Church sermons and writings, but only very rarely is it accompanied by any sort of explanation. Typically, when the sons of Levi are spoken of or written about it is only to quote one or more of the 27 references to the Sons of Levi in scripture.[4]

Joseph Smith’s specific wording of John’s blessing (“and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness”) has led to the misconception that the Aaronic Priesthood will at some future time be taken from the earth. More on Joseph’s specific wording will be discussed later. In an 1834 history written by Oliver Cowdery, he recorded John’s words a little differently. According to Oliver Cowdery the angel ordaining them said:

upon you my fellow-servants, in the name of messiah, I confer this priesthood and this authority, which shall remain upon earth, that the sons of Levi may yet offer an offering unto the Lord in righteousness.[5]

Many years later, on October 21st, 1848, at a special conference at Council Bluffs, Iowa, Oliver Cowdery expressed this additional clarifying witness:

I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored, the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands.[6]

In 1839 when Joseph Smith began writing his official history, he had Oliver Cowdery’s 1834 history readily available. It therefore seems safe to assume that he was aware of the wording that Oliver Cowdery used in describing the Aaronic Priesthood restoration and yet he still used his description “and this shall never be taken again from the earth, until the sons of Levi do offer again an offering . . .”. So his choice of these specific words should not be considered arbitrary. This also will be discussed later.[7]

Identifying the Ancient Sons of Levi

Levi was the third of the 12 sons of Jacob who were the heads of the 12 tribes of Israel. He (Levi) was the great-grandfather of Aaron and Moses (Exodus 6:16-20). After the Israelites left Egypt and during their sojourn in the wilderness the Lord separated out the Levites, taking them to be his ministers instead of every firstborn son of all the tribes of Israel[8] (Numbers 8:14-16). Aaron and his sons were given the priesthood presidency,[9] and the rest of the descendants of Levi (the sons of Levi) were their assistants.[10] This condition continued throughout the entire Mosaic dispensation. That dispensation together with the accompanying Law of Moses ended with the resurrection of Jesus Christ (3 Nephi 9:17) and with the change in the law also came a change in priesthood (Hebrews 7:11-12). In our dispensation the literal sons of Levi no longer play a prominent role in Church organization or in its function, although some of the brethren looked for the possibility that they might.[11]

In January 1847 at Winter Quarters, during a discussion on the law of adoption and the Levitical priesthood, Brigham Young told William and Ute Perkins that “no son of Levi has yet been found in these last days to minister at the altar.”[12] This would indicate that Brigham Young was open to the possibility that literal sons of Levi might yet be found in the Church.

Joseph Smith on Priesthood

On October 5^th, 1840, in the morning session of general conference in Nauvoo, a document on Priesthood prepared by the Prophet Joseph Smith was read by one of his scribes, Robert B. Thompson, which says in part:[13]

The Priesthood continued from Lamech to Noah: “And God said unto Noah, The end of all flesh is before me, for the earth is filled with violence through them and behold I will destroy them with the earth.” (Genesis 6:13.)

Thus we behold the keys of this Priesthood consisted in obtaining the voice of Jehovah that He talked with him [Noah] in a familiar and friendly manner, that He continued to him the keys, the covenants, the power and the glory, with which He blessed Adam at the beginning; and the offering of sacrifice, which also shall be continued at the last time; for all the ordinances and duties that ever have been required by the Priesthood, under the directions and commandments of the Almighty in any of the dispensations, shall all be had in the last dispensation, therefore 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; then shall the sons of Levi offer an acceptable offering to the Lord. "And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord." (See Malachi 3:3.)

Joseph Smith then introduced a few comments about animal sacrifice in general:

It will be necessary here to make a few observations on the doctrine set forth in the above quotation, and it is generally supposed that sacrifice was entirely done away when the Great Sacrifice [i.e.,] the sacrifice of the Lord Jesus 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 acquainted 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 Priesthood, and will be continued until after the coming of Christ, from generation to generation. We frequently have mention made of the offering of sacrifice by the servants of the Most High in ancient days, prior to the Law of Moses; 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 the Priesthood, and who will, before the last dispensation, restore the authority and deliver the keys of the Priesthood, in order that all the ordinances may be attended to in righteousness. It is true that the Savior had authority and power to bestow this blessing; but the sons of Levi were too prejudiced. "And I will send Elijah the Prophet before the great and terrible day of the Lord," etc., etc. Why send Elijah? Because he holds the keys of the authority to administer in all the ordinances of the Priesthood; and without the authority is given, the ordinances could not be administered in righteousness.

It is a very prevalent opinion that the sacrifices which were offered were entirely consumed. This was not the case; if you read Leviticus 2:2-3, you will observe that the priests took a part as a memorial and offered it up before the Lord, while the remainder was kept for the maintenance of the priests; so that the offerings and sacrifices are not all consumed upon the altar--but the blood is sprinkled, and the fat and certain other portions are consumed.

At this point in his article, fully in the context of animal sacrifice, Joseph Smith addresses the purification of the sons of Levi and he leaves the impression that the sacrifice which they are to offer in righteousness is animal sacrifice, which is to be restored as part of the restoration of all things.

These sacrifices, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully restored and attended to in all their powers, ramifications, and blessings. This ever did and ever will exist when the powers of the Melchizedek Priesthood are sufficiently manifest; else how can the restitution of all things spoken of by the Holy Prophets be brought to pass.[14] It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this has never been spoken of by the prophets; but those things which existed prior to Moses' day, namely, sacrifice, will be continued.

It may be asked by some, what necessity for sacrifice, since the Great Sacrifice was offered? In answer to which, if repentance, baptism, and faith existed prior to the days of Christ, what necessity for them since that time? The Priesthood has descended in a regular line from father to son, through their succeeding generations. (See Book of Doctrine and Covenants.)

This article, prepared by Joseph Smith in 1840, has dominated thinking about the sons of Levi and the connection of them with the restoration of animal sacrifice for over 180 years. However, there are several of Joseph’s comments contained in the above quotation which have been almost universally either overlooked, ignored, or misconstrued. One of them will be considered now and another will be examined later in this article.

Joseph Smith said:

“It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this has never been spoken of by the prophets; but those things which existed prior to Moses' day, namely, sacrifice, will be continued.”

Under the law of Moses the sons of Levi were to make various kinds of offerings: the sin offering, burnt offering, whole offering, heave offering, Passover sacrifice, meal offering, wave offering, peace offering, drink offering, thank offering, dough offering, incense offering, red heifer, scapegoat, first fruits, etc.[15] These were part of the Law of Moses that according to Joseph Smith, were some of the specific rites and ceremonies not to be reestablished. So why did Joseph select out burnt offerings, saying that there were to be restored? Because they existed prior to Moses’ day. Not the daily burnt offerings conducted by the Levites, but the burnt offerings made by holders of the Melchizedek Priesthood from Adam down to Moses, which “ever did and ever will exist when the powers of the Melchizedek Priesthood are sufficiently manifest”

Animal Sacrifice as an Offering to the Lord

Sometime after being cast out of the Garden of Eden the Lord gave Adam and Eve commandments that they should worship the Lord their God, and that they should offer the firstlings of their flocks for an offering unto the Lord, and to these commandments Adam and Eve were obedient (Moses 5:5). Many days later an angel of the Lord appeared to Adam and explained the reason for sacrificing the firstlings of their flocks: it was a similitude of the sacrifice which would be made by the Only Begotten of the Father, which is full of grace and truth (Moses 5:6-7). Adam and Eve made all these things known unto their sons and daughters (Moses 5:12).

Later, Cain and Abel each made an offering[16] unto the Lord. Abel was a shepherd and offered the firstlings of his flock as the Lord had commanded Adam, and his offering was accepted. Cain however was a tiller of the ground and he offered of the fruit of the ground, but his offering was not accepted by the Lord for two reasons: first, Cain waited until Satan commanded him to make an offering to the Lord (Moses 5:18), and second, the angel of the Lord had said that animal sacrifice was in similitude of the sacrifice which would be made by the Savior and hence had to be by the shedding of blood. Fruit of the ground offered no such similitude. Joseph Smith explained the difference between the two offerings.

Abel offered to God a sacrifice that was accepted, which was the firstlings of the flock. Cain offered of the fruit of the ground, and was not accepted, because he could not do it in faith, he could have no faith, or could not exercise faith contrary to the plan of heaven. It must be shedding the blood of the Only Begotten to atone for man; for this was the plan of redemption; and without the shedding of blood was no remission; and as the sacrifice was instituted for a type, by which man was to discern the great Sacrifice which God had prepared; to offer a sacrifice contrary to that, no faith could be exercised, because redemption was not purchased in that way, nor the power of atonement instituted after that order; consequently Cain could have no faith; and whatsoever is not of faith, is sin. But Abel offered an acceptable sacrifice, by which he obtained witness that he was righteous, God Himself testifying of his gifts. Certainly, the shedding of the blood of a beast could be beneficial to no man, except it was done in imitation, or as a type, or explanation of what was to be offered through the gift of God Himself; and this performance done with an eye looking forward in faith on the power of that great Sacrifice for a remission of sins.[17]

Remember that Adam and Eve taught their children the things the angel of the Lord had told them, so Cain should have been fully aware of these distinctions before he made his offering of fruit to the Lord. We are later told that God revealed himself to Seth and he did not rebel, but Seth offered an acceptable offering to the Lord like that of his brother Abel (Moses 6:3).

The scriptures contain no further mention of sacrificial offerings until the time of Noah, nearly 1500 years later. At the time Noah and his family were to enter the ark we read the following:

And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. Of fowls also of the air, by sevens, the male and his female; to keep seed alive upon the face of the earth (Genesis 7:1-3).

The Lord distinguishes here between clean beasts and unclean beasts. The distinguishing feature between clean and unclean beasts appears to be their fitness for sacrifice, because when Noah and his sons left the ark he built an altar and made an offering to the Lord:

And Noah builded an altar unto the Lord, and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar; and gave thanks unto the Lord, and rejoiced in his heart (Genesis 8:20).

Scripture does not say that Noah offered sacrifices, but rather that he offered burnt offerings on the altar. There is no record in scripture in which the Lord commanded or authorized burnt offerings before the Law of Moses was given, but it is evident that burnt offerings as well as animal sacrifices were acceptable offerings to the Lord, and this in Noah’s time, prior to the Law of Moses.

Animal sacrifice by the shedding of blood prefigured the great sacrifice which would be made by the Savior of the world. It was intended to keep the Savior and his anticipated atoning sacrifice in the minds of the righteous, and as such, animal sacrifice conducted by priesthood authority was an acceptable offering to the Lord. Just prior to his own physical sacrifice through death, Christ introduced the Eucharist, or the sacrament of the Lord’s Supper which, through partaking of the bread and wine, is intended to keep in the minds of the righteous a remembrance of the atoning sacrifice which has already taken place. The Lord also introduced the partaking of bread and wine as an acceptable offering to the Nephites when he visited them (Moroni 4). The Eucharist conducted by priesthood authority is now an acceptable offering to the Lord, and animal sacrifice is no longer acceptable because the great atoning sacrifice of the Savior has now been completed. Shortly after his crucifixion and resurrection, the Lord told the Nephite people:

I am the light and the life of the world. I am Alpha and Omega, the beginning and the end. And ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burnt offerings. And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit … (3 Nephi 9:18-20).

The Lord terminated both [animal] sacrifices and burnt offerings.[18] Neither of them was thereafter an acceptable offering to the Lord. We have no record of a similar statement being given to the followers of Christ on the eastern hemisphere, but neither do we have any indication that any of Christ’s followers ever attempted to offer either an animal sacrifice or a burnt offering to the Lord after his resurrection, so it is reasonable to assume that they were also informed.

There is no record that either Joseph Smith or any of his successors in the prophetic office ever attempted to make either an animal sacrifice or a burnt offering in our time. There are no facilities in any of the temples of our dispensation thus far that are prepared for any such offerings. The prophecy of Malachi states that the sons of Levi will be purified and cleansed “that they may offer unto the Lord an offering in righteousness” (Malachi 3:3), not that they will offer a “sacrifice” or a “burnt offering” in righteousness. There are many different kinds of offerings which can be made in righteousness.

The Offering the Sons of Levi Will Offer in Righteousness

About 400 years before Christ’s birth the prophet Malachi made some prophetic statements about the sons of Levi as they will exist in the latter days. Malachi lived under the Law of Moses, so the sons of Levi were the priesthood holders of his day. In Malachi 3:1-4, he said:

1 BEHOLD, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

2 But who may abide the day of his coming? and who shall stand when he appeareth? for he [is] like a refiner's fire, and like fullers' soap:

3 And he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.

4 Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years.

This prophecy was obviously not fulfilled at the first coming of Christ because he did not come suddenly to his temple, nor did he purify the sons of Levi. In fact, some of the sons of Levi were prominent among those who called for Christ’s crucifixion.[19]

D&C 128:24 cites this prophecy of Malachi and adds some new information:

24 Behold, the great day of the Lord is at hand; and who can abide the day of his coming, and who can stand when he appeareth? For he is like a refiner's fire, and like fuller's soap; and he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Let us, therefore, as a church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness; and let us present in his holy temple, when it is finished, a book containing the records of our dead, which shall be worthy of all acceptation.

The offering in righteousness of the sons of Levi is a book containing the records of our dead. Elder John A. Widtsoe appears to have been one of the first to express this interpretation. In August 1942 he wrote in one of his “Evidences and Reconciliations,” entitled “Who are the Sons of Levi, and what is their Future Offering in Righteousness?”

It does not seem probable that this offering will be a burnt offering. The coming of Christ ended the Mosaic law. The earlier sacrifices were in similitude of the coming sacrifice of Jesus, the Christ. After His crucifixion, death, and resurrection, the sacrament was instituted to keep His sacrifice in constant living memory.

. . . .

No provision has been made in the temples for the ancient type of burnt offerings, and the word memorials would seem to exclude such an interpretation. A more explicit suggestion is found in Section 128:

For he is like a refiner's fire, and like fuller's soap; and he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Let us, therefore as a church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness; and let us present in his holy temple, when it is finished, a book containing the records of our dead, which shall be worthy of all acceptation. (D. & C. 128:24)

The "offering in righteousness" is here identified with temple work for the salvation of the dead, which encompasses all the principles of the plan of salvation.[20]

Although Elder Widtsoe identified the offering to be made in righteousness, he made no attempt at that time to identify who the sons of Levi are in our dispensation.

Modern-day Sons of Levi

On September 22 and 23, 1832 Joseph Smith received what is now Section 84 of the Doctrine and Covenants (hereafter D&C), on the Oath and Covenant of the Priesthood. In this revelation the Lord identifies the modern-day sons of Levi.

Therefore, as I said concerning the sons of Moses--for the sons of Moses and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed--And the sons of Moses and of Aaron shall be filled with the glory of the Lord, upon Mount Zion in the Lord's house, whose sons are ye; and also many whom I have called and sent forth to build up my church. For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit 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. (D&C 84:31-34.)

In the middle of verse 32 the phrase appears “whose sons are ye;” and that phrase ends with a semicolon, not a question mark. It is not a question, it is a statement of fact: Ye are the sons of Moses and Aaron.[21] In ancient times Moses was the head of the Melchizedek priesthood and Aaron was the head of the Aaronic priesthood.[22] In our day those who receive the Aaronic priesthood and magnify their calling become the sons of Aaron, and those who receive the Melchizedek priesthood and magnify their calling become sons of Moses.[23] Both Moses and Aaron were of the tribe of Levi, and hence were sons of Levi. It appears from the last verse that in our day the term “the sons of Levi” is equivalent to the terms “the sons of Moses and Aaron,” “the seed of Abraham,” the church of God,” “the kingdom of God,” and “the elect of God.”

This is why verse 24, quoted above from D&C 128 ends with:

Let us, therefore, as a church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness; and let us present in his holy temple, when it is finished, a book containing the records of our dead, which shall be worthy of all acceptation.

Why should we “as a church and a people, and as Latter-day Saints,” make the foretold offering in righteousness? Because we, as a church and a people and as Latter-day Saints are the modern-day sons of Levi.[24]

Some Related History

In June of 1833, before the Aaronic Priesthood restoration (D&C 13) was ever recorded, the presidency of the Church released a plat of the City of Zion.[25] At the center of the city plat was a space for 24 temples, 12 for the higher priesthood and 12 for the lesser priesthood.[26] There was a Revised Plat of the City of Zion made in August 1833.[27] “The two central blocks, each containing twelve temples, remained the central focus of the city”[28]

Why would the City of Zion need 12 Aaronic Priesthood temples if that priesthood were not to be on the earth during the millennium? This city plat of Zion with 12 Aaronic priesthood temples suggests that there may be a fully functional Aaronic Priesthood on the earth during the entire millennial reign of Jesus Christ.

In 1898 a Sunday School manual was printed in which one of the questions suggested to be asked of the class was "Until what time is this [the Aaronic] Priesthood to remain on the earth?" Someone requested information about what the answer to that question should be. President Joseph F. Smith, although second councilor in the First Presidency to Wilford Woodruff, was also an editor of the Improvement Era, and he responded by saying that the real question was: When the sons of Levi do offer such an offering, will this Priesthood then be taken away? He suggested four different possibilities:

1. The Aaronic priesthood will never be taken from the earth.

2. Oliver Cowdery’s rendition “that the sons of Levi may yet offer an offering” is more accurate, but that is not the official rendition.

3. The priesthood of Aaron will be taken away replaced by the priesthood of Elias as before the Law of Moses.

4. The Aaronic priesthood will be taken away when this earth has reached its state of celestial perfection.[29]

President Smith goes on to say that he favors the last possibility, but that it doesn’t matter which of these is correct. “When the time comes that the sons of Levi do make their offering in righteousness we will doubtless have more light on the matter.” Thirteen years later in a Priesthood Quorum’s Page, President Smith opines that when the sons of Levi are so purified and the church has advanced in the knowledge of the Lord, the Aaronic priesthood will still be with us. He concludes saying: “Furthermore, the Aaronic priesthood, like the offices of the priesthood, is an appendage to the Higher, or Melchizedek priesthood, and will always be connected with it. (See section 107 of the Doctrine and Covenants.)”[30]

In August, 1912, an Improvement Era subscriber asked the question, “Who are the sons of Levi that John the Baptist refers to when conferring the Priesthood upon Joseph and Oliver?”[31] Elder Charles W. Penrose responded to the question stating that the sons of Levi would be literal descendants of Levi who would make the predicted offerings in the latter-days in Zion and Jerusalem. Elder Penrose, then a member of the Quorum of the twelve, referenced Malachi 3:2-4; D&C 124:39 and D&C 128:24, but apparently did not envision at that time anything other than the restoration of animal sacrifice by literal descendants of Levi. The question and his answer were reprinted in the Millennial Star.[32]

As late as 1964, Lee A. Palmer published a volume entitled The Aaronic Priesthood Through the Centuries. This book includes an entire chapter[33] in which he analyzes who the sons of Levi are, and what their offering is to be. Although the book itself is excellent, he is in error concerning the Sons of Levi. Based upon what can be demonstrated to be faulty assumptions, he arrives at the standard conclusions: that the sons of Levi are the literal descendants of Levi, and that the offering that they will offer in righteousness is animal sacrifice. Some of Palmer’s assumptions depend upon the word “again” in John’s message to Joseph and Oliver: “until the sons of Levi do offer again an offering unto the Lord in righteousness.”[34] He argues that the word “again” applies to both the sons of Levi and to their offering. Hence the sons of Levi must be literal descendants of Levi as were the original sons of Levi; also the offering must be the same as the original offering, i.e. animal sacrifice. In support of his conclusion, Palmer quotes a portion of Joseph Smith’s 1840 conference address cited above.

More recently some prominent Church scholars have come to recognize that in our day sons of Levi are modern priesthood holders.

In volume 3 of Doctrines of Salvation, first published in 1956, Elder Joseph Fielding Smith said:

Who are the sons of Aaron and Levi today? They are, by virtue of the blessings of the Almighty, those who are ordained by those who hold the authority to officiate in the offices of the priesthood. It is written that those so ordained become the sons of Moses and of Aaron. Also: “And the sons of Moses and of Aaron shall be filled with the glory of the Lord, upon Mount Zion in the Lord’s house, whose sons are ye; and also many whom I have called and sent forth to build up my Church.” So the Lord has spoken, and this was said to those who held the Melchizedek Priesthood.[35]

In his 1960 Doctrine and Covenants Compendium, Sidney B. Sperry, commenting on the restoration of the Aaronic Priesthood, addresses the topic of the sons of Levi.[36] After quoting what is now D&C 128:24 from Joseph Smith’s September 6, 1842 epistle to the Church concerning baptism for the dead he states:

It seems quite obvious to the writer that the Prophet is applying Malachi’s prophecy to us as a Church and a people. In other words, we are in a sense the sons of Levi. We are that, not by descent of course, but rather by virtue of the fact that we hold the Melchizedek and Aaronic Priesthoods and the keys thereof and are performing their priestly functions.[37]

He supports his assumption by an examination of D&C 84:31-34,[38] but his explanation is more complete later on in his commentary of D&C 128:24.

By virtue of the fact that we hold the Aaronic and Melchizedek Priesthoods, being sons of Aaron and Moses in a true scriptural sense (cf. 84:31-34), we may also be thought of as sons of Levi. Keeping in mind that Moses and Aaron were Levi’s direct descendants, we as a people are doing much of the work of the literal sons of Levi, who are not yet in the Church. In the sense better understood by the Hebrew mind, we are indeed sons of Levi. The acceptable offering that we as sons of Levi (holders of the Melchizedek Priesthood) must present in righteousness to the Lord is a proper record of the ordinances we have performed in behalf of our dead.[39]

Eight years later in his Book of Mormon Compendium, Sperry again cites D&C 128:24, but by this time his statement is more a conclusion than an assumption:

The Prophet seems clearly to infer that the “offering in righteousness” referred to by Malachi is an allusion to temple work for the dead and the preparing of proper records of the same. The saints who do the work are therefore in a certain sense “sons of Levi.” That this conclusion is correct is made quite certain by another passage in the Doctrine and covenants where the Lord calls the holders of the Melchizedek Priesthood and the Aaronic Priesthood “sons of Moses” and “sons of Aaron” respectively. That is to say, they are, to all intents sons of Levi, since both Moses and Aaron were literal descendants of Levi.[40]

A concise distinction was similarly made by Hyrum Andrus in his 1970 publication Principles of Perfection in which he says:

There are two kinds of sons of Levi: (1) those who are literal sons of Levi in the flesh and (2) those who become sons of Moses and of Aaron, who were of the tribe of Levi (see Exodus 4:16; 6:18, 20; Numbers 26:59), by receiving the priesthood and by being regenerated by means of its divine powers (see D&C 84:32-34).[41]

In 1999 Matthew B. Brown published The Gate of Heaven.[42] On page 222 and in one lengthy footnote[43] he attempts an interpretation of verses 29-41 of D&C 124. He correctly determines that the offering the sons of Levi will offer will not be an animal sacrifice, and he lists ten rites that will be performed in the Nauvoo Temple when completed.[44] Further explanations contain three serious problems. He does not seem to understand that the fulness of the priesthood consists in receiving all of the saving temple ordinances by the authority which was restored by Elias and Elijah.[45] He states that the ordinances to be performed in the Nauvoo temple are the same ordinances which were performed in the ancient tabernacle built by Moses. He also states that these same ordinances were performed in the temple built by King Solomon. These will be discussed in order.

The Law of Witnesses[46]

One of the fundamental laws of God is the law of witnesses. At the beginning of 2 Corinthians the Apostle Paul states:

1 ¶ THIS [is] the third [time] I am coming to you. In the mouth of two or three witnesses[47] shall every word be established.

This law was carefully adhered to by the Lord in the restoration of priesthood authority in this dispensation. When the Aaronic priesthood was restored Joseph Smith was the first witness and Oliver Cowdery was the second witness. At the Melchizedek priesthood restoration Joseph and Oliver were again the two witnesses. By the time additional keys were restored in 1836 the First Presidency of the Church had been organized. Joseph Smith had two counselors: Sidney Rigdon and Frederick G. Williams, but neither of these accompanied Joseph when keys were restored in the Kirtland temple by Moses, Elias,[48] and Elijah. Joseph’s companion at the restoration of keys was always Oliver Cowdery because he was the second witness.

It is not sufficient for keys to be restored, they must also be implemented. At the restoration of the Aaronic priesthood Joseph and Oliver were baptized by the restored authority. After the restoration of the Melchizedek priesthood Joseph was ordained first elder and Oliver was ordained second elder by that new authority. After the key of the gathering of Israel was restored by Moses, Heber C. Kimball was sent on a mission to England[49] by that new authority. There was, however, a problem with the implementation of the keys restored by Elias and Elijah. As early as September 1837, before the keys of Elias and Elijah were implemented, some dispute arose between Joseph Smith and Oliver Cowdery[50] which ended up with Oliver Cowdery being excommunicated from the Church.[51] The Church was without it’s second witness.[52] The Lord waited for nearly 3 years for Oliver Cowdery to repent and come back into the Church, and then on January 19^th 1841, in section 124,[53] the Lord called Hyrum Smith as a new second witness to replace Oliver Cowdery. First the Lord released Hyrum as a counselor to Joseph, where he had been serving, and gave William Law to Joseph to replace Hyrum as counselor. He then called Hyrum to two specific offices: Priesthood, and Patriarch.[54] Patriarch is explained in verses 92 and 93, and then the office of Priesthood is explained:[55]

And from this time forth I appoint unto him that he may be a prophet, and a seer, and a revelator unto my church, as well as my servant Joseph; That he may act in concert also with my servant Joseph; and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing, and glory, and honor, and priesthood, and gifts of the priesthood that once were put upon him that was my servant Oliver Cowdery; That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation, forever and ever.[56]

In order for Hyrum Smith to testify of those things, Hyrum was shown all those events which had previously been witnessed by Oliver Cowdery.[57] It is not known when Hyrum received these blessings, but it was probably before September 6, 1842, because in section 128, which was received on that date, Joseph reminisces in verses 19 to 21 numerous life experiences which it seems likely were recently refreshed in his mind by those experiences as they were shown to Hyrum. Those keys which were restored to Joseph and Hyrum were implemented in the same manner in which all restored ordinances are implemented.[58] On Wednesday, May 4^th, 1842, Joseph and Hyrum Smith in the upper room of Joseph’s store, administered the ordinance of the Aaronic portion of the endowment to nine men[59]. On the next day “myself and Brother Hyrum received in turn from the others, the same that I had communicated to them the day previous.”[60] On May 26^th, 1843, just one year and twenty-two days after receiving the Aaronic portion of the endowment, eight of those ten men[61] met again in the upper room of Joseph Smith’s store and received the Melchizedek portion of the endowment.[62]

Just two days later, on May 28^th 1843, Joseph and Emma were sealed for eternity[63] in the upper room of Joseph Smith’s red brick store, thereby completing the implementation of those keys which were restored to Joseph and Hyrum by Elias and Elijah. Receipt of the ordinances implemented by those keys constitutes the fulness of the priesthood.

Returning to the comments by Matthew B. Brown, he discussed D&C 124:38 in which the Lord says:

For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that these ordinances might be revealed which had been hid from before the world was.

From this verse Brown assumed that the higher temple ordinances were practiced in the tabernacle which Moses built. When Moses went up to Sinai he went up to receive the fulness of the gospel, and in the mount he was instructed to build a Melchizedek priesthood tabernacle and was given the keys to administer the higher temple ordinances therein . What Brown did not consider was that when Moses came down from Sinai he found the children of Israel dancing naked around a fire and worshipping a golden calf. Because of the provocation[64] the Lord “took Moses out of their midst, and the Holy Priesthood also” (D&C 84:25) and left them with the law of Moses and an Aaronic priesthood tabernacle in which none of the higher ordinances could be practiced.

Similarly, when King Solomon built his temple it was still under the law of Moses and was therefore an Aaronic priesthood temple in which none of the higher ordinances were available. They could not even administer the gift of the Holy Ghost, because that requires Melchizedek priesthood authority. They functioned under the lesser priesthood which holds “the key of the ministering of angels and the preparatory gospel; which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John [the Baptist]” (D&C 84:26-27).

Sons of Levi in Recent Church Publications

The first Church publications that make the distinction that Sons of Levi are now holders of the priesthood are Seminary and Institute manuals.

In the 2012 Book of Mormon Study Guide for Home-Study Seminary Students we find:[65]

Read 3 Nephi 24:2–3. In 3 Nephi 24:2, Jesus Christ is compared to a refiner’s fire and fuller’s soap because of what He will do at His Second Coming. In 3 Nephi 24:3, He is compared to a silversmith, who purifies silver. To understand these verses, it is helpful to know that the process for refining silver requires the silversmith to hold a piece of silver over the hottest part of the fire to burn away the impurities. The refiner has to watch the silver closely, for if the silver is left even a moment too long in the flames, it will be destroyed. A fuller is a person who cleans garments or whitens them using soap. The “sons of Levi” were those who held the priesthood in ancient Israel; this term can apply to all of the Lord’s people today.

In the 2012 Old Testament Study Guide for Home-Study Seminary Students,[66] and again in the 2015 Old Testament Seminary Teacher Manual [67] we find the statement: “The ‘sons of Levi’ were priesthood holders in ancient Israel. Today the phrase can refer to modern-day priesthood holders (see D&C 84:33-34).”

In the 2017-2018 Doctrine and Covenants Student Manual[68], we read:

In ancient times, God commanded His people to offer up animal sacrifices as part of their worship. The purpose of shedding the blood of an animal was to help people look forward in faith to the time when the blood of Jesus Christ would be shed to atone for their sins. From Moses’ time to the death of Jesus Christ, the law of Moses dictated that animal sacrifices and burnt offerings be performed by priests officiating at the tabernacle or temple. These priests were descendants of Levi who were designated by the Lord to serve in the sanctuary (see Numbers 18:20–21). Thus the term “sons of Levi” refers to holders of the priesthood.

The 2017 Book of Mormon Seminary Teacher Manual[69] states:

Explain that a refiner uses fire to heat a metal like silver or gold until it reaches a liquid state. The heating process allows dross, or impurities, to rise to the surface of the liquid metal, where the refiner can remove them, thus purging the metal of its impurities. A fuller is someone who cleans or whitens fabrics using soap. You may also need to explain that the “sons of Levi” were priesthood holders in ancient Israel. Today the phrase can refer to modern-day priesthood holders (see D&C 84:33–34).

Work for the Dead is Part of the Restoration of All Things

We will now go back to another misunderstood statement from Joseph Smith’s 1840 report on Priesthood. The statement is:

These sacrifices, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully restored and attended to in all their powers, ramifications, and blessings. This ever did and ever will exist when the powers of the Melchizedek Priesthood are sufficiently manifest; else how can the restitution of all things spoken of by the Holy Prophets be brought to pass. It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this has never been spoken of by the prophets; but those things which existed prior to Moses’ day, namely sacrifice, will be continued.[70]

This paragraph needs to be closely examined in order to not be confused regarding its meaning. During the Mosaic dispensation the Sons of Levi offered daily sacrifices as well as additional sacrifices on feast days. They were all performed under the Law of Moses. The great and final sacrifice made by Jesus Christ, to whom the daily sacrifices looked forward, was different; it was made once for all.

27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he [Christ] did once, when he offered up himself. (Hebrews 7:27)

Amulek explained,

Therefore it is expedient that there should be a great and last sacrifice; and then shall there be, or it is expedient there should be, a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away. And behold this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal” (Alma 34:10).

Joseph Smith’s statement italicized above states that those daily sacrifices performed by the Sons of Levi will not be established again. Only that type of sacrifice that was performed by Melchizedek priesthood authority from Adam to Moses will be restored. The sacrifice which will be part of the restoration of all things will not be a daily sacrifice[71] and it may be a one-time event.

As Bruce R. McConkie expressed it:

To complete the restoration of all things, apparently on a one-time basis, sacrifices will again be offered in this dispensation.[72]

The prophecy by Malachi does not say anything about an animal sacrifice.

And he [the Lord] shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. (Malachi 3:3)

Modern-day Sons of Levi are to offer unto the Lord an offering in righteousness. Nowhere does it say they are to present animal sacrifice as an offering unto the Lord. The ancient Sons of Levi offered Aaronic priesthood animal sacrifice, but that type of offering is not to be restored because it belongs to the Law of Moses. The modern-day offering of Sons of Levi must therefore differ from animal sacrifice. Melchizedek priesthood sacrifices which existed prior to Moses’ day will be restored, but not those sacrifices of the lesser priesthood performed by the Sons of Levi. This means there is a distinction between animal sacrifices performed by Melchizedek authority and animal sacrifices performed by Aaronic authority.

There is no question that Joseph Smith prophesied the restoration of animal sacrifice as part of the “restoration of all things” but all sacrifices and offerings made to the Lord prior to Moses’ day were made under Melchizedek priesthood authority, because the Aaronic or Levitical priesthood had not yet been separated out from the Melchizedek priesthood. Lehi and Ishmael were of the tribes of Manasseh and Ephraim respectively,[73] so none of their posterity were of the tribe of Levi, and the sacrifice which Lehi offered (1 Nephi 2:7) even though he lived during the Mosaic dispensation, must also have been by authority of the Melchizedek priesthood.[74] All sacrifices and offerings made by the sons of Levi under the Law of Moses, and administered by the Aaronic priesthood are those rites and variety of ceremonies which Joseph Smith specified will not be restored. We must look elsewhere for the offering in righteousness which will be made by the sons of Levi in the latter days.[75]

Recognizing that D&C 128 specifies that the offering made by the sons of Levi in the latter days will include temple work for salvation for the dead, it is important to understand that no work relating to salvation of the dead was ever performed during the Mosaic dispensation, nor at any other time prior to Christ’s resurrection.

In a 1927 Article in the Improvement Era entitled “Privileges Concerning Temple and Other Ordinances,” Elder Joseph Fielding Smith explained:

It is erroneously thought, by many, that Elijah held keys of salvation for the dead and that, therefore, he performed ordinances for the dead during the time of his ministry. There is abundant evidence in the Scriptures to show that there was no work performed for the dead, who died without the privilege of complying with the principles of the gospel, until after Christ opened the door, after his crucifixion; but that all ordinances, including the binding or sealing performed by Elijah, was confined to the living. After the resurrection of Christ the doors were opened to the dead, and the vicarious work for the dead was instituted and the authority of the Priesthood held by Elijah was then extended to include blessings for the dead who would have received the gospel if the privilege had been granted to them on this earth. Speaking of Elijah's mission, the Prophet Joseph Smith has said: "The power and calling of Elijah is that you have power to hold the key of the revelations, ordinances, oracles, powers and endowments of the fulness of the Melchizedek Priesthood and of the Kingdom of God on the earth; and to receive and obtain, and perform all the ordinances belonging to the Kingdom of God."

It must have been this authority that was conferred upon Peter, James and John, as well as upon Joseph Smith and Oliver Cowdery. We, therefore, conclude that the Saints in that dispensation had the privilege of receiving all the keys and authorities that are necessary for the salvation and exaltation of man. However, these powers were exercised only for the living, until after the resurrection of Christ, when they were exercised also in behalf of the dead.”[76]

The Mosaic dispensation ended with the resurrection of Jesus Christ (3 Nephi 9:17) and no ordinance work of any kind was performed on behalf of the dead before his resurrection. The records of our dead presented in the temples in these latter days become a manifestation of the first time in our dispensation that the sons of Levi (priesthood holders) have functioned in “all their powers, ramifications, and blessings,” belonging to the priesthood, including ordinance work for the dead. So this is not only part of a “restoration of all things,” but it is also one of those mysteries spoken of by the Lord which have been kept secret from the foundation of the world to be revealed in the latter days.[77]

We read of baptisms for the dead being performed in the dispensation of the meridian of time (1 Corinthians 15:29), even though we have only one brief scriptural verse attesting to this practice. We do know that the apostles of Jesus Christ were given the sealing power. In Matthew 16:19, before the experience on the mount of transfiguration, the Lord promised Peter that he would give him the power that whatever he bound on earth would be bound in heaven.[78] When this promise was fulfilled, after the visit to the mount of transfiguration, we find that those keys were bestowed on all of the apostles, not just Peter (Matthew 18:18)[79]. Since the meridian apostles had the keys, and since the principle of salvation for the dead was known by them, it is reasonable to suppose that baptism for the dead was not only known but to some degree practiced throughout the early Christian church. Joseph Fielding Smith wrote the following:

Salvation for the dead was understood in the days of the primitive Christian Church, and to some extent baptisms for the dead continued to be performed until A.D. 379, when the Council of Carthage forbade any longer the administration of this ordinance and “holy communion” for the dead. . . . In the Catholic Encyclopedia, under the subject of “Baptism,” is a statement that baptism for the dead was practiced by some “heretical sects,” also that the Jews practiced this ordinance, which, of course must have been after the resurrection of our Lord. It is intimated also in this article that some early fathers believed that this ordinance was practiced in the early Church . . . it [baptism for the dead] certainly was discontinued, and in its stead came the custom of praying people out of “purgatory.” I am firmly convinced that this teaching and practice in the Catholic Church is but a perversion of the doctrine of baptism for the dead.[80]

Performance of other temple ordinances such as endowments and sealings for the dead is a different matter. Even though the endowment was likely bestowed upon Peter, James, and John on the mount of transfiguration,[81] there is no other mention in scripture of any such ordinance being performed for either the living or for the dead in the dispensation of the meridian of time. It is possible that some ordinances for the dead may have been performed by the Nephites after the resurrection of Jesus Christ, but we have only four pages describing 320 years of Nephite history and in those four pages there is no mention of vicarious work for the dead (see 4 Nephi). That does not mean that no such ordinances were performed.

The early Christians were hampered by their lack of a temple in which to perform sacred ordinances even for the living, let alone for the dead. Still, Elder Joseph Fielding Smith felt that it was entirely possible that some such ordinances for the dead were performed.

We do know that in that day they baptized for the dead. What was there to prevent them from giving endowments? Truly it would not be done in the temple at Jerusalem, for that had fallen into apostate hands. But they could, and most likely did, give endowments to the other apostles and many others in some secluded spot or on some mountain.[82]

Although vicarious work for the dead could have been and probably was performed in the early Christian church, the vast bulk of salvation for the dead must be done in the latter days.

The work of saving the dead has practically been reserved for the dispensation of the fulness of times, when the Lord shall restore all things. It is, therefore, the duty of the Latter-day Saints to see that it is accomplished. We cannot do it all at once, but will have the 1,000 years of the millennium to do it in. In that time the work must be done in behalf of the dead of the previous 6,000 years, for all who need it. Temples will be built for this purpose, and the labor in them will occupy most of the time of the saints.[83]

The mere thought of performing temple ordinances for all those individuals who lived during the entire six thousand years of the earth’s temporal existence is overwhelming, but this is mitigated by the fact that not all of the dead, or even the majority of them, will require temple ordinances. Today we perform temple ordinances for all whose names we are able to research, but that is because we now have no way of knowing their worthiness. This will not be the case during the millennium.

Some people think we have got to do the work in the temple for everybody. Temple work belongs to the celestial kingdom, not to the other kingdoms. There will be millions of people, countless as the sands upon the seashore, who will not enter into the celestial kingdom. That we are told in these revelations. There will be no need to do temple work for them.

To be exalted in the celestial kingdom one must be endowed and receive the sealing blessings. There will be many who will enter that kingdom as servants, but only those who comply with all the laws and covenants will be exalted.[84]

Purging of the Sons of Levi

In 2020, Paul Anderson published on his website an article entitled “What Offering Will the Sons of Levi Make in Righteousness.” [85]

In this article he identifies the sons of Levi as priesthood holders in the church today citing D&C 84:31-34 and identifies the offering as a record of temple work performed for our dead citing D&C 128:24.[86] He does not address how the Lord is purging us, the modern sons of Levi, as gold and silver, which will now be considered

There is a somewhat cryptic entry in the Joseph Smith Journals about the sons of Levi that gives us some additional information about how this purification is to take place. The entry, made by Willard Richards, Joseph’s scribe at the time, reads as follows:

28 December 1842 • Wednesday

. . . J[oseph]: stated that the peryfying [purifying] of the sons of Levi was by giving unto them inteligince – that we are not capable of meditating <?on?> & receiving an all the intelligence which belongs [p 6] to an immortal state. It is to[o] powerful for our faculties.[87]

Joseph seems to be saying that the sons of Levi will be purified by receiving intelligence that we cannot receive by meditation or contemplation alone, but which pertains to our eternal existence. Brigham Young also speaks of intelligence which cannot be obtained through the learning of the world: he calls it the mysteries of godliness

It is very true that the Christian world is seeking to know the Lord and to understand His ways; but they do not seek Him in a way to find Him, and to know His will. For revelation from Him they have substituted the wisdom of men, and by this they never can find out God. There are but few individuals who, when they hear the Gospel preached, are willing to humble themselves, and to seek unto the Lord in the name of Jesus for the testimony of the Holy Spirit to bear witness with their spirit in regard to the truth of what they have heard. In this way, and in this way alone, is the Lord to be found. Men can never search out the mysteries of godliness by the wisdom and learning of this world.[88]

. . . they who are honest before the Lord, and ask in the name of Jesus, will receive a testimony, and know that Jesus is the Christ. Flesh and blood will not reveal this to them, neither will the sciences of the day; it can only be known by the spirit of revelation. The kingdom of God and its mysteries are and can be known only to him to whom God reveals them, and I hope and pray that we are or may be among that number.[89]

It is in the temples of God that we receive intelligence pertaining to our immortal state that “can be known only to him whom God reveals them,” and hence I suggest that the way members of the Church today are being purified as sons of Levi is by receiving their own endowment. To qualify to enter the temples of God and participate in ordinances, each individual must first adhere to certain physical and spiritual laws of God. In the endowment ceremony, all are encouraged to make and keep additional covenants beyond those initially made at baptism. It is in keeping the laws of God that the dross is burned and Saints are purified as gold and silver, cleansed as with a fuller’s soap, and forgiven of their sins.[90] They are then prepared to present “A record of [their] dead, which is to be presented in his holy temple,” but also to minister vicariously in behalf of those whose names are then entered into that sacred record.

Of course before anyone is allowed to perform any ordinance for or on behalf of the dead beyond those initially made at baptism, they first must be endowed, which for male members of the church requires an ordination to the Melchizedek priesthood. This makes them a son of Levi. Endowed female members of the Church share in that designation.[91]

The great work of the Millennium will be temple work. Elder Bruce R. McConkie has explained:

We are commanded to go to with our might, collect all the accurate genealogical data we can, and perform these saving and exalting ordinances for our worthy ancestors. Obviously, due to the frailties, incapacities, and errors of mortal men, and because the records of past ages are often scanty and inaccurate, this great work cannot be completed for every worthy soul without assistance from on high. The millennial era is the time, primarily, when this assistance will be given by resurrected beings. Genealogical records unknown to us will then become available. Errors committed by us in sealings or other ordinances will be rectified, and all things will be arranged in proper order. Temple work will be the great work of the millennium.[92]

A thousand years will be given the Latter-day Saints to complete this great work. Therefore, “a book containing the records of our dead, which shall be worthy of all acceptation” will likely not be finished until at or near the end of the Millennium. If this is true, then the several statements made by Joseph Smith and Oliver Cowdery about the Aaronic Priesthood restoration are not incompatible. The Aaronic Priesthood was restored “that the sons of Levi may yet offer an offering unto the Lord in righteousness!” And if in fact that completed record is offered at the end of the Millennium, then the Aaronic Priesthood may well come to its end with the end of the earth, and Oliver’s later statement “that it [the lesser priesthood] should remain upon the earth while the earth stands” would also be true. This is probably what Joseph Smith intended by his statement “and this [the Aaronic Priesthood] shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness.”

Concluding Thoughts

It is significant to understand that the priesthood function of receiving temple ordinances for the salvation of our righteous dead that was introduced in this dispensation of the fulness of times was known from the very beginning. Malachi prophesied of this event, but he was not the first to offer such a prophecy. Joseph Fielding Smith cites prophecies relating to latter-day salvation of the dead by Enoch, Isaiah and Obadiah.[93] Prophesies of the introduction of salvation for the dead in latter-days go clear back to the days of Adam.[94]

On April 3^rd, 1836 Elijah the prophet appeared to Joseph Smith and Oliver Cowdery in the Kirtland temple (D&C 110:13-16.) and said that the time had now fully come as prophesied by Malachi to turn the hearts of the fathers to the children, and the children to the fathers, and the keys of this dispensation were now committed[95] (not bestowed because the keys had already been bestowed with the restoration of the Melchizedek priesthood)[96] into their hands. These keys were later implemented by Joseph and Hyrum Smith.

Because now is the time that Malachi’s prophecy is being fulfilled, and because we are among the major participants in fulfilling that prophecy, we should realize that we as holders of the priesthood are sons of Levi and we are even now in the refiner’s fire. We are being purified as gold and silver, and we are being cleansed as by fuller’s soap, that we may be worthy to participate in the salvation of our dead in the temples of God, and in preparing a record of the ordinances performed in behalf of our dead which will be worthy of all acceptation (D&C 128:24).

---

[1] Doctrine &Covenants (hereafter D&C) 13; Davidson, Karen Lynn, David J. Whittaker, Mark Ashurst-McGee, and Richard L. Jensen, eds. Histories, Volume 1: Joseph Smith Histories, 1832–1844. Vol. 1 of the Histories series of The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman. Salt Lake City: Church Historian’s Press, 2012, p 292.

[2] Oliver Cowdery’s remberance of the events leading up to their baptism is slightly different, as he recorded in September of 1835: “he [Joseph Smith] was ordained by the angel John, unto the lesser or Aaronic priesthood, in company with myself, in the town of Harmony, Susquehannah County, Pennsylvania on Fryday, the 15^th day of May, 1829, after which we repaired to the water, even to the Susquehannah River, and were baptized, he first ministering unto me, and after I to him.

“But before baptism, our souls were drawn out in mighty prayer to know how we might obtain the blessings of baptism and of the holy Spirit, according to the order of God, and we diligently sought for the right of the fathers and the authority of the holy priesthood, and the power to admin[ister] in the same: for we desired to be followers of righteousness and the possessors of greater knowledge, even the knowledge of the mysteries of the kingdom of God.

“We repaired to the woods, even as our father Joseph said we should, that is to the bush, and called upon the name of the Lord, and he answered us out of the heavens, and while we were in the heavenly vision the angel came down and bestowed upon us this priesthood and then, as I have said, we repaired to the water and were baptized.” Joseph Smith Sr. Patriarchal Blessing Book, as quoted in H. Michael Marquardt, Early Patriarchal Blessings of the Church of Jesus Christ of Latter-day Saints, p. 3.

[3] TPJS p. 135; DHC 6:249.

[4] 3 Nephi 24:3; D&C 13:1; D&C 84:31-34; D&C 124:39; D&C 129:24; Joseph Smith-History 1:69; Joseph Smith-History, Oliver Cowdery note; Hebrews 7:5; Genesis 46;11; Exodus 6:16; Exodus 32:26; Numbers 3:17; Numbers 4:2; Numbers16:7; Numbers 16:8; Numbers 16:10; Deuteronomy 21:5; Deuteronomy 31:9; 1 Kings 12:31; 1 Chronicles 5:1; 1 Chronicles 6:16; 1 Chronicles 23:24; 1 Chronicles 24:20; Ezra 8:15; Nehemiah 12:23; Ezekiel 40:46; Malachi 3:3.

[5] Messenger and Advocate, Oct. 1834, 1:16, see also Joseph Smith-History footnote to verse 71, paragraph 6, and JSP Histories 1:293 n 100.

[6] Journal History, 13 April 1859 p. 5, see JSP Histories 1:43 n50. This statement by Oliver Cowdery was first published in Deseret News April 13, 1859 p. 8, “Last Days of Oliver Cowdery,” and six years later was reprinted in the 1865 Millennial Star (hereafter MS) 27:57.

[7] For an in depth analysis of the differences between Joseph Smith’s and Oliver Cowdery’s accounts of the visit of John the Baptist see Mark L. Staker, “‘Commissioned of Jesus Christ’: Oliver Cowdery and D&C 13,” in You Shall Have My Word, Exploring the Text of the Doctrine and Covenants, The 41^st Annual Brigham Young University Sidney B. Sperry Symposium, pp 50-60.

[8] It is not known why the Lord separated out the Levites, but one possibility is because of their united obedience to Moses when he came down from the mount and found the children of Israel worshipping a golden calf. “Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion and every man his neighbour. And the children of Levi did according to the word of Moses; and there fell of the people that day about three thousand men.” (Exodus 32:26-28). That Levi was the third son of Jacob may have also played a role.

[9] “Aaron and his sons were given the presidency over the Priesthood thus conferred.” Joseph Fielding Smith, Church History and Modern Revelation, 1953, 1:63.

[10] “The firstborn sons of Aaron's posterity were the ‘high priests’ (higher priests in the Aaronic Priesthood); the sons of Levi were their assistants.” Elder William J. Critchlow, Jr. “Priesthood - - Asset or Liability” in Conference Report, Oct. 1963, p.28. See also Improvement Era 66:1068, Dec. 1963; and MS 165:200, Jun. 1965. See https://ia800309.us.archive.org/4/items/improvementera6612unse/improvementera6612unse.pdf.

[11] See for example Charles W. Penrose, “Now as to the ‘sons of Levi,’ spoken of by John the Baptist in his ordination of Joseph Smith and Oliver Cowdery (Doctrine and Covenants 13). They are, or will be, descendents of Levi, holding the Priesthood of Aaron, who will make the offerings predicted by the prophets to be presented to the Lord in latter days in Zion and in Jerusalem. (See Malachi 3:2-4; Doctrine and Covenants 124:39 and 128:24.)” Latter-day Saints Millennial Star 74:531, “Who and what are the Angels?” 22 Aug 1912. Also Bruce R. McConkie, “John the Baptist, for instance, brought back the commission and power whereby the sons of Levi shall offer again in righteousness those offerings which they made in ancient days. (D.&C. 13)” Bruce R. McConkie, Mormon Doctrine, 2^nd edition, p. 666. Also, “It is anticipated that in the restoration of all things, the sons of Levi will once again function in the Levitical Priesthood on the earth (Malachi 3:2-3).” Daniel H. Ludlow, Encyclopedia of Mormonism p. 828.

[12] Elden J. Watson ed. Manuscript History of Brigham Young, 1846–1847,. (Salt Lake City: Elden J. Watson, 1971), p. 503. That Sons of Levi would offer animal sacrifices in the temple is untenable. On December 18^th 1857 Brigham Young said “Under the pulpit in the west end will be a place to offer sacrifices. There will be an altar prepared for that purposes so that when any sacrifices are to be offered they should be offered there.” (Scott G. Kenney ed, Wilford Woodruff’s Journal (9 volumes) 5:140.) He could not have believed that there would be animal sacrifices in the Assembly Room on an upper floor of the Salt Lake temple.

[13] Joseph Fielding Smith, Teachings of the Prophet Joseph Smith, (hereafter TPJS) pp. 171-173. The entire document can be found in JSP Documents 7:439-441; Joseph Smith, History of the Church 4:207-212; Deseret News Weekly vol. 4 no. 30, October 5, 1854 p. 1; Contributor 3:67-68, Dec 1881; Contributor 6:448, Sep 1885.

[14] The words in italics are quoted in Richards and Little Compendium, 273, first published in 1857. In the original document these words were not italicized.

[15] https://en.wikipedia.org/wiki/Law_of_Moses

[16] In Genesis 4:3 the Hebrew word for Cain’s offering from the fruit [grain] of the ground is minchah, which usually means a bloodless offering. In the next verse however, Abel’s blood offering is also called a minchah, so there is no need to believe the word here and again in Malachi 3:3-4 which the Sons of Levi are to offer means anything more than just an offering. However, “These [Biblical] uses of mincha indicate that the term does not mean an animal sacrifice in the specific sense.” (Harris, Archer and Waltke, Theological Wordbook of the Old Testament, Moody Publishers, 1980, p. 515.

[17] Joseph Smith, TPJS p.58; Evening and Morning Star 2:143, March 1834; Dirkmaat, Gerrit J., Brent M. Rogers, Grant Underwood, Robert J. Woodford, and William G. Hartley, eds. Documents, Volume 3: February 1833–March 1834. Vol. 3 of the Documents series of The Joseph Smith Papers, edited by Ronald K. Esplin and Matthew J. Grow. Salt Lake City: Church Historian’s Press, 2014. 3:477.

[18] “The ordinance or institution of offering blood in sacrifice, was only designed to be performed till Christ was offered up and shed His blood … that man might look forward in faith to that time.” Joseph Fielding Smith, Teachings of the Prophet Joseph Smith, p. 60; Evening and Morning Star 2:143, March 1834; JSP Documents 3:478.

[19] “Some have supposed that the prophet in the above quotation referred to the first coming of the Savior; but at the first coming he did not come suddenly to his temple, neither did he appear in any sense as a refiner’s fire, nor did he purge the sons of Levi, that they offered unto the Lord an offering in righteousness: but all this has to take place when he comes, as prophesied of by this prophet.” Evening & Morning Star 2:155, May 1834; See also, Matthias F. Cowley, MS 64:163, 8 Dec 1901; W. A. M., MS 70:115-6, 20 Feb 1908; Joseph Fielding Smith, Improvement Era 61:809, Nov 1958; Orson Pratt, Deseret News Weekly 22:692, Oct 7, 1873, reprinted in Journal of Discourses 16:251; B. H. Roberts, New Witnesses for God, 1:372, 373, 1895; Joseph Fielding Smith, Doctrines of Salvation, 3 vols., edited by Bruce R. McConkie, 1:193-194; Joseph Fielding Smith, Answers to Gospel Questions, 3:8-11, 1960.)

[20] Improvement Era 45:513, reprinted in G. Homer Durham, Evidences and Reconcilliations, 3 volumes in 1, Bookcraft 1960, page 246. Widtsoe is neither contradicting nor inconsistent with what Joseph Smith said. Widtsoe is here talking about the Sons of Levi and their offering in righteousness as predicted by Malachi. Malachi prophesied of an offering in righteousness, not an animal sacrifice in righteousness. Animal sacrifices by the Sons of Levi were performed under the Law of Moses, which Joseph Smith said was one of the things which would not be restored, (“It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this has never been spoken of by the prophets; but those things which existed prior to Moses' day, namely, sacrifice, will be continued.” See above). Joseph Smith’s statement about the “restoration of all things” which will include animal sacrifice is a separate topic, distinct from the offering to be made in the latter-days by the Sons of Levi.

[21] “Who are the sons of Aaron and Levi today? They are, by virtue of the blessings of the Almighty, those who are ordained by those who hold the authority to officiate in the offices of the priesthood. It is written that those so ordained become the sons of Moses and of Aaron. Also: ‘And the sons of Moses and of Aaron shall be filled with the glory of the Lord, upon Mount Zion in the Lord's house, whose sons are ye; and also many whom I have called and sent forth to build up my Church.’ So the Lord has spoken, and this was said to those who held the Melchizedek Priesthood.” Joseph Fielding Smith, DS 3:93.

[22] “When Aaron was called to the dignity of High Priest of this lesser order he already held the Melchizedek Priesthood, in which calling he had officiated as a prophet unto Moses who was at the head. It was after Aaron was dead and after Moses had been taken that Aaron's authority, with Eleazar as the directing head, began to rule in Israel.” This is from an article prepared by Oscar W. McConkie, under appointment of the Presiding Bishopric. Improvement Era 37:293, March 1934. See also Sidney B. Sperry, Doctrine and Covenants Compendium, p. 393: “not only are the bearers of the Melchizedek Priesthood (‘sons of Moses’) discussed, but also so are the bearers of the Aaronic Priesthood (‘sons of Aaron’).”

[23] This seems the most reasonable interpretation, seeing as Aaronic priesthood holders can participate in vicarious baptisms for the dead without holding Melchizedek priesthood.

[24] Parley P. Pratt may have approached this concept when in an October 1841 editorial he wrote “For behold the Lord will soon come to his temple, and sit as a refiner and purifier of silver, to purify the sons of Levi, that is, the priesthood which exists at present nowhere on the earth, but among the Latter-day Saints.” (MS 2:88, 6 Oct 1841)

[25] JSP Documents 3:124-131. The accompanying explanation of the plat is also found in DHC 1:357-359.

[26] “Figure first is for temples for the use of the presidency; the circles inside of it contains twelve figures, [figure] two are for the temples of the lesser Priesthood. It is also to contain twelve temples.” DHC 1:358, see also JSP Documents 3:127.

[27] JSP Documents 3:243

[28] Ibid, 3:246.

[29] Improvement Era 3:237, Jan 1899.

[30] Improvement Era 17:601, Apr 1914.

[31] Improvement Era 15:949, Aug 1912.

[32] Latter Day Saints Millennial Star 74:529, 531, 22 Aug 1912.

[33] Chapter 35: Sons of Levi to Offer An Offering In Righteousness.

[34] Lee A. Palmer, The Aaronic Priesthood Through the Centuries, p. 313, italics in original.

[35] DS 3:91.

[36] Sidney B. Sperry, Doctrine and Covenants Compendium, pp 80-81.

[37] Ibid, p. 81.

[38] During his examination of D&C 84, Sperry says, “not only are the bearers of the Melchizedek Priesthood (‘sons of Moses’) discussed, but also so are the bearers of the Aaronic Priesthood (‘sons of Aaron’). These holders of the Priesthood are to offer an acceptable offering and sacrifice in the house of the Lord, … I believe that by the ‘acceptable offering’is meant ‘a book containing the records of our dead, which shall be worthy of all acceptation.’ (see 128:24).” Ibid, p. 393.

[39] Ibid, p. 684.

[40] Sidney B. Sperry, Book of Mormon Compendium p. 421, italics in original.

[41] Hyrum Andrus, Principles of Perfection p. 28.

[42] I would like to thank Jeffrey Bradshaw for making me aware of this discussion of the Sons of Levi, and also for sharing with me an unpublished Matthew B. Brown article written in 2010 “LDS Temples and Animal Sacrifice,” in which Brown collected 25 quotes relating to the Sons of Levi. This unpublished article has allowed me to add several footnotes.

[43] Matthew B. Brown, The Gate of Heaven, note 85 pages 242-244.

[44] As rites he includes: baptism for the dead, washings, anointings, solemn assemblies, an endowment, conversations, oracles, statutes, judgements, and memorials of sacrifices. Although not rites, he includes in his list: the keys of the holy priesthood, sealing blessings, ordinances that have been kept hidden, and the fulness of the priesthood.

[45] “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 p. 308; JSP Documents 12:385.

[46] A more complete analysis of this topic can be found at http://eldenwatson.net/8Witnesses.htm

[47] This is an ancient law, but was included in the law of Moses: Deuteronomy 19:15 “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.”

[48] There has been some question about the identity of Elias. In 1960 General conference Joseph fielding Smith, then president of the Church, explained that Elias is Noah. His scriptural reasoning can be found in Answers to Gospel Questions 3:139-141. It is reasonable that Noah should restore the keys of the dispensation of Abraham because there was no break in priesthood between Noah and Abraham.

[49] “June the 4 – 1837 Kirtland. The word of the Lord to me through Josepyh the prophet that I should gow to England to open the dore of procklamation to that nation and to he[a]d the same.” (Heber C. Kimball journal, quoted in Stanley B. Kimball, Heber C. Kimball Mormon Patriarch and Pioneer, p. 41. See photocopy of the original p. 321.)

[50] See JSP Documents 5:426.

[51] The official date of Oliver Cowdery’s excommunication was April 12^th, 1838. Leland H Gentry dissertation, “A History of the Latter-day Saints in Northern Missouri From 1836 to 1839,”Brigham Young University, 1965, p. 148.

[52] This is what the Lord meant in verse 28, “For there is not a place found on earth that he may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood.” The fulness of the priesthood is the sealing power which was restored to Joseph and Oliver in the Kirtland temple on April 3^rd 1836, but was lost when Oliver Cowdery was excommunicated before the implementation of those keys.

[53] There is an interesting aside found in the Vinson Knight papers in the Church Historical Department. “Knight family tradition records that near the middle of January 1841, Vinson was walking on the street in Nauvoo with Joseph and Hyrum, when Joseph was overcome with the spirit of revelation. Hyrum and Vinson thought perhaps he was conversing with angels, as he had done many times before, so they carried him quietly through the school room to his office above. Vinson prayed silently that the Lord's will concerning himself might be revealed through Brother Joseph, and to his delight his prayer was answered in the revelation that Joseph received in what is now recorded as the 124th section of the Doctrine and Covenants.” Lola Belnap Coolbear, “"Sketch of the Life of Vinson Knight." p. 11.

[54] D&C 124:91.

[55] For more information see Glen Mouritsen, “The office of associate president of the Church of Jesus Christ of Latter Day Saints”, Masters Thesis, Brighm Young University, 1972.

[56] D&C 124:94-96.

[57] “President Henry W. Richards [said] that in a private conversation with President Joseph Fielding Smith, then President of the Quorum of the Twelve, he had discussed the concept of Hyrum Smith replacing Oliver Cowdery as second witness in the Church. President Smith told him that although it could not be documented, he knew that after being called to replace Oliver Cowdery, his grandfather (Hyrum Smith) had been visited by all of those heavenly messengers who had restored keys to Joseph and Oliver, and each in turn bore witness to Hyrum that they had restored their keys to Joseph and Oliver and at the same time those keys were received by Hyrum. President Joseph Fielding Smith further said that if Oliver Cowdery had not apostatized from the church, it would have been him (Oliver) instead of Hyrum who would have died with Joseph Smith in Carthage jail to seal their testimony with their blood.” (http://eldenwatson.net/8Witnesses.htm).

[58] “President Brigham Young as president of the whole church anointed Brother Heber C. Kimball first this being according to the order in which the ordinances of the Lords House are at all times first communicated to the children of men that he who holds the Keys of the Kingdom of Heaven to minister to men on Earth as President Brigham Young now does should confer the ordinances upon some faithful man who should in turn minister to him according to the pattern of heavenly things. This is the order observed by the Prophet Joseph he first baptized Oliver then Oliver baptized him.” (“Book of Anointings,” ca. 1845-46, LDS Archives, as quoted in David John Buerger, The Mysteries of Godliness: A History of Mormon Temple Worship, p. 91.)

[59] Joseph Smith’s journal for that day reads: “Wednesday 4 In council in the Presidents & General offices with Judge [James] Adams. Hyram [Hyrum] Smith Newel K. Whitney. William Marks, Wm Law. George Miller. Brigham Young. Heber C. Kimball & Willard Richards. [illegible] & giving certain instructions concerning the priesthood.[illegible] &c on the Aronic Priesthood to the first [illegible] continueing through the day.” JSP Journals 2:54. This entry was considerably modified when published in DHC 5:1-2, leaving the impression that the full endowment was administered.

[60] DHC 5:3.

[61] The missing two men were George Miller and William Marks.

[62] President Brigham Young explained: “Most of you, my brethren, are Elders, Seventies, or High Priests: perhaps there is not a Priest or Teacher present. The reason of this is that when we give the brethren their endowments, we are obliged to confer upon them the Melchizedek Priesthood; but I expect to see the day when we shall be so situated that we can say to a company of brethren you can go and receive the ordinances pertaining to the Aaronic order of Priesthood, and then you can go into the world and preach the Gospel, or do something that will prove whether you will honor that Priesthood before you receive more. Now we pass them through the ordinances of both Priesthoods in one day, but this is not as it should be and would if we had a Temple wherein to administer these ordinances. But this is all right at present; we should not be satisfied in any other way, and consequently we do according to the circumstances we are placed in.” (Elden J. Watson, Brigham Young Addresses, Vol. 4, 11 June 1864; JD 10:309.)

[63] Andrew Ehat lists in a table the date of Emma’s endowment as 28 September 1843, with an asterick meaning on or before the date given. It must have been before because on page 63 he comments that the sealing of Joseph and Emma Smith “was the first occasion of marriage sealings in a Quorum context,” which means that both the husband and the wife had been previously endowed. Andrew F. Ehat thesis, “Joseph Smith’s Introduction of Temple Ordinances and the 1844 Mormon succession Question,” Brigham Young University, December 1982, p. 63, 102.

[64] For an excellent article on the Provocation see Catherine Thomas, “The Provocation in the Wilderness and the Rejection of Grace,” Thy People Shall be My People and thy God My God, 22^nd Sidney B. Sperry symposium on the Old Testament, 1994, pp. 166-177.

[65] Book of Mormon Study Guide for Home-Study Seminary Students, Unit 27: Day 2, 3 Nephi 24–26.

[66] Old Testament Study Guide For Home-Study Seminary Students, Unit 32: Day 4, Malachi 3–4.

[67] Old Testament Seminary Teacher Manual. Lesson 159: Malachi 3.

[68] Doctrine and Covenants Student Manual, Chapter 6: Doctrine and Covenants 7; 13; 18.

[69] Book of Mormon Seminary Teacher Manual, Lesson 132: 3 Nephi 24–26.

[70] TPJS 173, JSP Documents 7:441. (emphasis added)

[71] Sidney B. Sperry said: “The First Presidency of the Church once assured me in writing, through a member of the Twelve (in 1921 or 1922 as I remember), that they concurred with the Prophet’s words on this point, but added that in their opinion sacrifice would be on a more limited scale than formerly.” (Sidney B. Sperry, Doctrine and Covenants Compendium, p. 394.)

[72] Bruce R. McConkie, Mormon Doctrine, 2^nd edition, p. 666.

[73] “The Prophet Joseph informed us that the record of Lehi, was contained on the 116 pages that were first translated and subsequently stolen, and of which an abridgement is given us in the first Book of Nephi, which is the record of Nephi individually, he himself being of the lineage of Manasseh; but that Ishmael was of the lineage of Ephraim, and that his sons married into Lehi's family, and Lehi's sons married Ishmael's daughters, thus fulfilling the words of Jacob upon Ephraim and Manasseh in the 48th chapter of Genesis.” (Erastus Snow, May 6, 1882, Journal of Discourses, 26 vols., 23:184. See also Joseph Fielding Smith, Answers to Gospel Questions, 5 volumes, 1:124; 1:141; 3:197; 5:70, and Bruce R. McConkie, Mormon Doctrine, 2d ed. p. 33.)

[74] “The Nephites were descendants of Manasseh, the son of Joseph of Egypt. (Book of Mormon, 1 Nephi 5:14-16; Alma 10:3) The Nephite Priesthood therefore differed from the Levitical Priesthood which was assigned to the sons of Levi, the brother of Joseph.” John A. Widtsoe, “Evidences and Reconciliations,” Latter-day Saints Millenial Star 105:329, June 1943, reprinted in G. Homer Durham, Evidences and Reconcilliations, 3 volumes in 1, Bookcraft 1960, page 240. On the next page Dr. Widtsoe says “President Brigham H. Roberts came to the same conclusion in his comprehensive study of the Book of Mormon. He says: “Lehi held the Priesthood, . . . . the higher priesthood, which was after the order of Melchizedek, and was a prophet and minister of righteousness. This, Lehi conferred upon his son, Nephi; and Nephi, shortly after his separation from his elder brothers on the land of promise, consecrated his two younger brothers, Jacob and Joseph, to be priests and teachers unto his people. (Roberts, New Witness for God, Vol; 2, p. 210.” Ibid, p. 242.)

[75] “in the time of the restitution of all things the sons of Levi will offer up an acceptable offering unto the Lord; what this offering will be does not distinctly appear. (President John Taylor, Mediation and Atonement, Deseret news Company, 1882, p 119.)

[76] Joseph Fielding Smith, Improvement Era, 30: 736-737, June 1927. See also Mark E. Petersen, Alma and Abinadi , p.55; Elder Theodore M. Burton, August 8, 1966, “Exaltation is a Family Affair,” BYU Speeches of the Year, 1966, p. 6.

[77] “And I have given unto him [Joseph Smith] the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world, and the things which shall come from this time until the time of my coming, if he abide in me, and if not, another will I plant in his stead.” (D&C 35:18); “I will utter things which have been kept secret from the foundation of the world.” (Matthew 13:35)

[78] “And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.” Note that the terms “thee” and “thou” are here first person singular.

[79] “Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Note that the terms “you” and “ye” are here first person plural.

[80] Joseph Fielding Smith, DS 2:163.

[81] “I am convinced in my own mind that when the Savior took the three disciples up on the mount which is spoken of as the ‘Mount of Transfiguration’ he there gave unto them the ordinances that pertain to the house of the Lord and that they were endowed.”Joseph Fielding Smith, DS 2:170.

[82] Ibid. p. 165.

[83] Ibid. p. 166.

[84] Ibid. p. 176 (emphasis in original). We note , however, that all children who died before the age of accountability are heirs of the Celestial kingdom (D&C 137:10). Although they do not require baptism or the endowment, they do need to be sealed to parents and to a spouse if they are to inherit the highest degree of the Celestial kingdom.

[85] https://bookofmormonstudynotes.blog/2019/02/26/what-offering-will-the-sons-of-levi-make-in-righteousness/

[86] This is included as another example of the progression of a more complete understanding emerging over time.

[87] JSP Journals 2:195.

[88] Brigham Young, 7 October 1866, SLC Bowery, Richard van Wagoner, Complete Discourses of Brigham Young 2373.

[89] Brigham Young, 21 May 1871, Journal of Discourses 14:198.

[90] “And the first fruits of repentance is baptism; and baptism cometh by faith unto the fulfilling the commandments; and the fulfilling the commandments bringeth remission of sins;” (Moroni 8:25)

[91] “Blessings of the priesthood are shared by men and women. All may qualify for baptism and the gift of the Holy Ghost. All may take upon themselves the name of the Lord and partake of the sacrament. All may pray and receive answers to their prayers. Gifts of the Spirit and testimonies of the truth are bestowed regardless of gender. Men and women receive the highest ordinance in the house of the Lord together and equally, or not at all (see Doctrine and Covenants 131;1-3. )” President Russell M. Nelson “Woman – Of Infinite Worth,” Ensign, November 1989, quoted in Teachings of Russell M. Nelson, Deseret Book, 2018, p. 401.

[92] Bruce R. McConkie, Mormon Doctrine, 2d ed. p.501. See also Joseph Fielding Smith DS 2:251-252,

[93] Moses 7:38-39, 57; Isaiah 24:21-22; 42:6-7; 61:1. Obadiah 21. See Joseph Fielding Smith, DS 2:155-157.

[94] “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.” (D&C 107:56) It is inconceivable that the introduction of salvation for the dead in the last days would be omitted from his predictions.

[95] Committed: “8. To engage; to pledge; or to pledge by implication.” Noah Webster’s First Edition of an American Dictionary of the English Language, 1828. Reprint by Foundation for American Christian Education, 1980.

[96] “It was William E. McLellin who told Joseph, that I [Brigham Young] and Heber [C. Kimball] were not ordained High Priests, and wanted to know if it should not be done. Said Joseph, ‘Will you insult the Priesthood? Is that all the knowledge you have of the office of an Apostle? Do you not know that the man who receives the Apostleship, receives all the keys that ever were, or that can be, conferred upon mortal man? What are you talking about? I am astonished!’ Nothing more was said about it.” Journal of Discourses, 1:137 (Apr. 6, 1853); The Contributor 10:362 (Aug. 1889).