Home » Articles » Joseph Smith’s “Three Grand Orders” Speech
Dieric Bouts painting “Abraham Meeting Melchizedek.”
I differ from others in being bold enough to believe that Willard Richards’ account mis-identifies much of what the Prophet spoke about the Patriarchal Priesthood as being instead the highest “Priesthood of Melchizedek”. I think this confusion was easy to make because according to the Prophet’s doctrine “All Priesthood is Melchizedek, but there are different portions or degrees of it.” The other likely reason for this confusion is because the Prophet did teach that the Patriarchal Priesthood was the Highest Order of the Melchizedek Priesthood. However, it was not the highest priesthood Melchizedek held (so see how it’s easy to get confused?).3 Unfortunately, Franklin D. Richards’ summary can also be interpreted to support this misidentification of the Patriarchal Priesthood as being something below or under the Highest Order of the Melchizedek Priesthood, in contrast to the May 4, 1842 meeting and other sources identifying the “Patriarchal Priesthood” as the “Highest Order of the Melchizedek Priesthood”.
However, when carefully studying all the accounts of this speech together it is clear that Abraham’s Patriarchal Priesthood that the Prophet focused upon was the priesthood of being made a King and Priest, which he received from Melchizedek when he returned from the slaughter of the kings:
Willard Richards also wrote of this: “Abram says Melchizedek. — away I have a priesthood” which was enlarged upon in the History of the Church to read: “Abraham says to Melchizedek, I believe all that thou hast taught me concerning the priesthood and the coming of the Son of Man; so Melchizedek ordained Abraham [i.e. a King and Priest] and sent him away. Abraham rejoiced, saying, Now I have a priesthood.”
Abraham was ordained a First Anointing King and Priest by Melchizedek, yet it should be noted that he did not receive the full authority and blessings of being a Second Anointing King and Priest. He would not receive those blessings until he passed his ultimate test by God and offered up Isaac (Hence in my amalgamation I make it clear that Abraham was taught about the Fullness of the Priesthood, but did not actually receive his Second Anointing from Melchizedek). Willard Richards’ note: “by the offering of Isaac. — if a man would attain — he must sacrifice all to attain to the keys of the kingdom of an endless life” is cleaned up in the History of the Church as: “The sacrifice required of Abraham in the offering up of Isaac, shows that if a man would attain to the keys of the kingdom of an endless life; he must sacrifice all things.”
Now this would be an easy summary of the speech, except the First Anointing and Second Anointing were the same order of priesthood — an order that was restored by Moses, Elias, and Elijah — the Melchizedek Priesthood of the Temple, or the priesthood of Kings and Priests. So besides this Patriarchal Order of the Melchizedek Priesthood and the Aaronic Priesthood, that only accounts for two orders of priesthood. What was the third order of priesthood?
The Franklin D. Richards’ account holds the best clues to what this third order of priesthood was. While Abraham’s Patriarchal Power was the “greatest yet experienced in the church”, there was a higher priesthood: “That of Melchisedec who had still greater power even power of an endless life of which was our Lord Jesus Christ which also Abraham obtained by the offering of his son Isaac“. So even though Abraham was made a King and Priest by Melchizedek, this highest authority was given to Abraham directly by God after his extreme test in being required to offer up his son Isaac (at the same time Abraham received the keys and blessings of the Second Anointing directly from God).
This was “not the power of a Prophet nor apostle nor Patriarch only but of King and Priest to God to open the windows of Heaven and pour out the peace and Law of endless Life to man”. It can be easy to interpret this as identifying being a “King and Priest” as this order, yet in actuality the Prophet was merely declaring that it is not being an apostle, prophet, or patriarch that is able to attain this highest authority, but that after one is anointed and ordained a King and Priest they through faith, and hungering and thirsting after righteousness, can receive this highest authority which has the power of “opening the window of heaven and pouring out the peace.” It’s through studying Hebrews chapter 7 that this order of priesthood is made abundantly clear, especially from the Joseph Smith Translation of Hebrews 7:3 as being a priesthood “without father, without mother, without descent, having neither beginning of days, nor end of life.” (Hebrews 7:3)
From the Willard Richards’ account of this speech it’s clear that Prophet quoted this verse and saw significance in it. Why? Because the highest priesthood was without father, without mother (i.e. it wasn’t Patriarchal), and without descent (i.e. one mortal couldn’t give it to another mortal): It had to come directly from God.
Further details about this highest authority held by Melchizedek is restored or expounded upon in the Joseph Smith Translation of Genesis 14, and makes it even more clear than Hebrews 7:3, saying that this priesthood came “not by man, nor will of man, neither by father nor mother; neither by beginning of days nor end of years, but of God…by the calling of his own voice.” (JST Genesis 14:27-28) Further textual evidence this was a direct ordination by God comes a few verses later “men having this faith, coming up unto this order of God, were translated and taken up into heaven” [i.e. to receive it]. (JST Genesis 14:32) The JST Genesis 14 has other details about it, including that it gives supreme command over the elements “to break mountains”, “divide the seas”, etc. and not only that, but to “obtain peace” and “obtain heaven”:
Now, that clearly sounds like being able to “open the windows of Heaven and pour out the peace and Law of endless Life to man”, as Franklin D. Richards recorded the Prophet say about the highest priesthood of Melchizedek.
It is interesting to note that Joseph Smith appears to preach on these same three orders of priesthood again 6 months later, on March 10, 1844, — which further evidence for this highest order, above the priesthood of Kings and Priests. In this later speech, instead of referencing these priesthood orders as “Aaronic, Patriarchal, Melchizedek”, Joseph Smith instead called them “Elias, Elijah, Messiah”.4 The order of the “Messiah” is once again, only briefly mentioned in this other speech, yet appears to be synonymous to this highest “order of the Son of God” the JST says was held by Melchizedek.
The Franklin D. Richards account of the “Elias, Elijah, Messiah” discourse even goes so far as to indicate the Prophet did not have time to really speak on the order of the “Messiah”, because he crossed out the reference to “Messiah” at the beginning of his notes: “Spirits & Powers of Elias Elijah& of Messiah” (emphasis in original) and later in his notes records that the Prophet said he “promised to treat upon the Spirit of Messiah some future time” (emphasis in original).5
At the end of this “Elias, Elijah, Messiah” speech, the Prophet commented: “There are some important things concerning the office of the Messiah in the organization of the worlds which I will speak of hereafter [i.e. in another speech].”8 Unfortunately, the Prophet does not ever appear to do so, being killed only 3 months later. The Prophet referencing that this authority pertained to the “organization of the worlds” could have possibly meant that this highest authority to control the elements was the Keys of Creation, and so it could move mountains, divide the sea, etc. And given that Joseph Smith taught that those who received it were translated, and because the author of Hebrews also felt that this authority meant that Jesus and Melchizedek had attained immortality by or in connection to this priesthood, it might also be assumed that this authority also encompassed the Keys of Resurrection.
But where and how exactly were these priesthoods in Hebrews chapter 7? I’ll admit I am not the best scriptorian, but to understand the context of Joseph Smith’s “Three Grand Orders” speech, I somewhat have to put on the hat (so bear with me!).
The author of the Epistle to the Hebrews’ goal was to lay out how Jesus’s power and authority was similar to Melchizedek’s, and therefore above or superior to the Levitical Priesthood that legitimized Judaism. They first illustrate this point by appealing to a blessing Abraham received from Melchizedek (and the fact that Melchizedek blessed Levi’s great-grandfather Abraham), then by relating a tradition about Melchizedek’s immortality as being similar to Jesus, because Jesus also had an endless life (i.e. immortality) after his resurrection. Lastly, the author contrasts the Law of Moses and the Judaic sacrifices with the Atonement of Jesus Christ.
The Aaronic Priesthood described in this chapter is a priesthood that was based on Levitical ancestry and lineage (verses 14, 16), collected tithing (verse 5), and administered the Law of Moses (verse 11). The argument could be made that this more complex and patrilineal Aaronic Priesthood was nullified and superseded by Jesus Christ, as the author of Hebrews themselves speaks of “a disannulling of the commandment going before for the weakness and unprofitableness thereof” (verse 18) and a “change in law” (verse 12). Joseph Smith in his speech on this chapter interpreted these comments as meaning that certain aspects of the Law of Moses were a curse that was placed on the children of Israel for their transgressions: “Offerings, sacrifices, and [other] carnal commandments were added [to the Law] in consequence of transgression and they that did them should {not} live by them.”
However, Joseph Smith in this speech appears to respond to this understanding that the Levitical Priesthood and its ordinances were completely and permanently done away by quoting one of his favorite verses in Malachi: “Malachi says the sons of Levi shall in the last days offer an offering in righteousness.” (Malachi 3:3)
The next order of priesthood Joseph Smith saw referenced in this chapter was the Patriarchal Priesthood that Abraham received in the blessing he received from Melchizedek when he returned from the slaughter of the kings and gave tithes of his spoils to Melchizedek (Genesis 14:18-20, Hebrews 7:1, 4, 6-7): “Abraham gave a tenth part of all his spoils and then received a blessing under the hands of Melchizedek even the last law or a fulness of the law or [the law of the fullness of the] priesthood which constituted him a king and priest.” The author of Hebrews only casually references this blessing in passing and does not comment further on it:
The third order of priesthood is not clearly captured by those who recorded the Prophet’s remarks on this chapter, but is the primary order of priesthood that is discussed in Hebrews chapter 7 — the highest priesthood that Melchizedek held, and that Jesus also held. Hebrews 7:3 is referencing Melchizedek’s priesthood and not himself (as both the Joseph Smith Translation and many other bible commentaries acknowledge):
This “order of the Son of God” was a priesthood referenced in the earliest part of the Joseph Smith Translation of the Bible as a priesthood ordained directly by God himself. Similarly, this appears to be what the author of Hebrews had in mind in quoting Psalm 110:4 “The Lord swore and will not repent, Thou art a priest for ever after the order of Melchisedec.” (Hebrews 7:21) The author of Hebrews argued that while the Levites were made priests by lineage according to the Law of Moses rather than any direct appointment from God, and that in contrast, Jesus Christ’s priesthood was by a direct oath, promise, and appointment from God. The author of Hebrews believed that Melchizedek must have been also, because Psalm 110:4 says that this status as a “priest forever” was considered “after the order” (“order” here is also sometimes translated “pattern” or “likeness”) “of Melchisedec”.
This highest order of priesthood meant that Melchizedek was “made like unto the Son of God, abiding a priest continually”, which the author of Hebrews appears to interpret as immortality or a translated status made possible by receiving this authority, with Melchizedek’s immortality being more directly references a few verses later:
Jesus’s resurrection and immortality was one key way the author of Hebrews believed Jesus was similar to Melchizedek — because Jesus also “continueth [for]ever”, had “endless life”, and “ever liveth”, like how Melchizedek “[still] liveth.” Thus the author of Hebrews saw this eternal priestly status and immortality as another argument for Christianity being superior to Judaism:
Another point of similarity noted between Jesus and Melchizedek is that their priesthood authority was not reckoned according to genealogy (Hebrews 7:13-16). Most scholars interpret Hebrews 7:3 as meaning Melchizedek’s priesthood had no genealogy given (or seen as necessary) in Genesis, while Joseph Smith in JST Genesis 14 goes further in this interpretation, interpreting these verses to mean that this priesthood itself not only was not reckoned according to genealogy, but was also was not transferrable from one mortal to another, only coming directly from God. Significantly, this is also how many scholars interpret Hebrews 7:23-24: because Jesus is resurrected and immortal, the priestly authority he holds is “unchangeable” (or “permanent”) meaning Jesus is not going to be replaced with another High Priest in his role in this priesthood.
Finally, the author of Hebrews provided additional arguments that Jesus’s priesthood was superior: the Levites being sinful men, in contrast to Jesus Christ being sinless (verses 26-28), and the repetitive nature of the Levites’ daily need to perform animal sacrifices first for themselves and then for the people (verse 27), while Jesus’s sacrifice only needed to be “once, when he offered up himself” (verse 27) and that Jesus’s once and for all Atonement, had more power than the Law of Moses — being powerful enough to “draw [us] nigh unto God” (Hebrews 7:19) having power to “perfect” us in our actions and morality.
This article is Part 4 in a series on Joseph Smith’s Nauvoo Priesthood Teachings.
If you enjoyed this article, you will probably enjoy One Eternal Round issue #1, The Nauvoo Priesthood Developments! It was written specifically to introduce individuals to these orders of Priesthood. As an added Appendix at the end, it contains a new Amalgamation of Joseph Smith’s “Three Grand Orders” speech that more clearly organized and identifies when the Prophet speaks upon these orders, and can be downloaded for free!
Sources:
1. See Joseph Smith Journal, 27 August 1843, https://www.josephsmithpapers.org/paper-summary/journal-december-1842-june-1844-book-3-15-july-1843-29-february-1844/81.
2. All of the accounts of this speech can be read online here and here. They will be quoted throughout this paper without further citation.
3. “All Priesthood is Melchizedek, but there are different portions or degrees of it.” Words of Joseph Smith <5 January 1841> page 59; also in Teachings of the Prophet Joseph Smith page 180. Technically speaking, the Patriarchal Priesthood and the “Order of the Messiah” both were in a sense “The Highest Order of the Melchizedek Priesthood.” The Patriarchal Priesthood was the “Highest Order of the Melchizedek Priesthood” one mortal can give another mortal. The Order of the Messiah was the “Highest Order of the Melchizedek Priesthood” that has to come directly from Deity. Other sources I have found in my research that reference the Order of the Messiah will be addressed in more detail in a future article!
4. Joseph Smith’s March 10, 1844 “Elias, Elijah, Messiah” discourse can be found in History of the Church vol. 6 pages 249-254, also in Teachings of the Prophet Joseph Smith pages 335-341. All accounts of this speech are available to read at http://www.boap.org/LDS/Parallel/1844/10Mar44.html and also digitized and available to read online at the Joseph Smith Papers website. It should be observed that Wilford Woodruff’s account of this March 10, 1844 speech was written in far greater detail in comparison to those who reported the Prophet’s “Three Grand Orders” speech (Willard Richards, Franklin D. Richards, and James Burgess). As is evident, they only captured bits and pieces, while Woodruff reports this discourse in such great detail that it is easy to identify where the others’ notes “fit” in the order of the talk.
5. https://www.josephsmithpapers.org/paper-summary/discourse-10-march-1844-as-reported-by-franklin-d-richards/1, see also page 3.
6. Joseph Smith sermon, 10 March 1844, reported by Wilford Woodruff and published in History of the Church vol. 6 page 254, see also Teachings of the Prophet Joseph Smith page 340.
7. Joseph Smith sermon, 10 March 1844, recorded in Thomas Bullock diary, published in Words of Joseph Smith page 336.
8. Joseph Smith sermon, 10 March 1844, reported by Wilford Woodruff and published in History of the Church vol. 6 page 254, see also Teachings of the Prophet Joseph Smith page 341.
Joseph Smith’s “Three Grand Orders” Speech
Published by Jacob Vidrine on Monday, November 18, 2019 at 7:00 PM
Dieric Bouts painting “Abraham Meeting Melchizedek.”
Note: This article assumes a familiarity with the Prophet’s “Three Grand Orders” speech on priesthood. If you are not familiar with it, it can be read online here and here.
This article is Part 4 in a series on Joseph Smith’s Nauvoo Priesthood Teachings. While it can be read a stand alone article, I recommend reading the series of articles on this subject from the beginning.
The Nauvoo Priesthood Teachings Series: Part 1 | Part 2 | Part 3 | Part 4
Early revelations in the Doctrine and Covenants only reference two orders of priesthood in the Church of Jesus Christ of Latter-day Saints: “But there are two divisions or grand heads — one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood.” (D&C 107:6, emphasis added) “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.” (D&C 84:33, emphasis added)
Yet, on August 27, 1843 Joseph Smith gave a speech on “Three Grand Orders” of priesthood — identified as “Aaronic”, “Patriarchal”, and “Melchizedek”, which the Prophet on the occasion also labeled the “Priesthood of Melchizedek”, the “Priesthood of Abraham”, and the “Priesthood of Levi”. This was one of the most important speeches on priesthood the Prophet ever gave, and so is worth being a longer post!
The Prophet’s speech started at “10 AM” and lasted for 3 hours and 15 minutes, closing at “15 minutes past 1 o’clock.”1 Yet all four accounts of the speech can be easily read in 20 minutes! Meaning we likely have only a small fraction of what the Prophet actually said on this occasion. Thankfully the reporters wrote down the key parts of this speech that they did, but it should be fundamentally recognized that this speech was not even close to recorded verbatim.
The three key reporters of this sermon were Willard Richards (who recorded it in the Prophet’s journal), Franklin D. Richards, and James Burgess. William Clayton also recorded a couple comments from the discourse, and Levi Richards in his diary only wrote a two sentence summary. James Burgess and Willard Richard wrote the longest accounts of the speech. Ranking them in order from the longest to the shortest: James Burgess (578 words), Willard Richards (570 words), Franklin D. Richards (260 words), William Clayton (168 words), and lastly Levi Richards (30 words) who merely recorded that “Letter from Governor Carlin to Sidney Rigdon read by Joseph Smith [with] remarks on it [made] by J. Smith who afterwards preached from Hebrews 7 upon the priesthood Aaronic, Patriarchal, & Melchizedek.”2 The account of this speech published in the History of the Church is an amalgamation of the Willard Richards’ and William Clayton’s accounts.
One comment that is worth making to start — the Prophet did not say there were only three orders of priesthood. What he said was that there were three orders of priesthood referenced in Hebrews chapter 7 (In actually the Prophet’s teachings point to five orders of priesthood, two Aaronic orders and two Melchizedek orders that mortals could confer upon other mortals, and a highest priesthood held by Melchizedek that only comes directly from God).
It may be noted that the two longest accounts of this speech appear to differ on the order of which the priesthoods were spoken. Willard Richards’ account records it being in descending order — 1st Melchizedek, 2nd Patriarchal, 3rd Aaronic, while James Burgess recorded the Prophet speaking in ascending order — 1st Aaronic, 2nd Patriarchal, and 3rd Melchizedek. I lean towards Willard Richards’ brief notes on Patriarchal and Aaronic being after-the-fact summaries, rather than the order which the priesthoods were spoken upon, as both Franklin D. Richards’ summary and Levi Richards’ account agree with James Burgess in listing the priesthoods in ascending order.
Each reporter appears to have captured different aspects of the speech, so there is certainly guess work and room for error in trying to organize and amalgamate the speech as to what was said when. What is clear is that Joseph Smith spoke heavily on the temple ordinances and Kings and Priests in this speech.
The Three Orders of Priesthood the Prophet Spoke Upon
I differ from others in being bold enough to believe that Willard Richards’ account mis-identifies much of what the Prophet spoke about the Patriarchal Priesthood as being instead the highest “Priesthood of Melchizedek”. I think this confusion was easy to make because according to the Prophet’s doctrine “All Priesthood is Melchizedek, but there are different portions or degrees of it.” The other likely reason for this confusion is because the Prophet did teach that the Patriarchal Priesthood was the Highest Order of the Melchizedek Priesthood. However, it was not the highest priesthood Melchizedek held (so see how it’s easy to get confused?).3 Unfortunately, Franklin D. Richards’ summary can also be interpreted to support this misidentification of the Patriarchal Priesthood as being something below or under the Highest Order of the Melchizedek Priesthood, in contrast to the May 4, 1842 meeting and other sources identifying the “Patriarchal Priesthood” as the “Highest Order of the Melchizedek Priesthood”.However, when carefully studying all the accounts of this speech together it is clear that Abraham’s Patriarchal Priesthood that the Prophet focused upon was the priesthood of being made a King and Priest, which he received from Melchizedek when he returned from the slaughter of the kings:
“Yet, consider how great this man [Melchizedek] was when even this patriarch Abraham gave a tenth part of all his spoils and then received a blessing under the hands of Melchizedek…which constituted him a king and priest after the order of Melchizedek or an endless life.”
Willard Richards also wrote of this: “Abram says Melchizedek. — away I have a priesthood” which was enlarged upon in the History of the Church to read: “Abraham says to Melchizedek, I believe all that thou hast taught me concerning the priesthood and the coming of the Son of Man; so Melchizedek ordained Abraham [i.e. a King and Priest] and sent him away. Abraham rejoiced, saying, Now I have a priesthood.”
Abraham was ordained a First Anointing King and Priest by Melchizedek, yet it should be noted that he did not receive the full authority and blessings of being a Second Anointing King and Priest. He would not receive those blessings until he passed his ultimate test by God and offered up Isaac (Hence in my amalgamation I make it clear that Abraham was taught about the Fullness of the Priesthood, but did not actually receive his Second Anointing from Melchizedek). Willard Richards’ note: “by the offering of Isaac. — if a man would attain — he must sacrifice all to attain to the keys of the kingdom of an endless life” is cleaned up in the History of the Church as: “The sacrifice required of Abraham in the offering up of Isaac, shows that if a man would attain to the keys of the kingdom of an endless life; he must sacrifice all things.”
Now this would be an easy summary of the speech, except the First Anointing and Second Anointing were the same order of priesthood — an order that was restored by Moses, Elias, and Elijah — the Melchizedek Priesthood of the Temple, or the priesthood of Kings and Priests. So besides this Patriarchal Order of the Melchizedek Priesthood and the Aaronic Priesthood, that only accounts for two orders of priesthood. What was the third order of priesthood?
The Franklin D. Richards’ account holds the best clues to what this third order of priesthood was. While Abraham’s Patriarchal Power was the “greatest yet experienced in the church”, there was a higher priesthood: “That of Melchisedec who had still greater power even power of an endless life of which was our Lord Jesus Christ which also Abraham obtained by the offering of his son Isaac“. So even though Abraham was made a King and Priest by Melchizedek, this highest authority was given to Abraham directly by God after his extreme test in being required to offer up his son Isaac (at the same time Abraham received the keys and blessings of the Second Anointing directly from God).
This was “not the power of a Prophet nor apostle nor Patriarch only but of King and Priest to God to open the windows of Heaven and pour out the peace and Law of endless Life to man”. It can be easy to interpret this as identifying being a “King and Priest” as this order, yet in actuality the Prophet was merely declaring that it is not being an apostle, prophet, or patriarch that is able to attain this highest authority, but that after one is anointed and ordained a King and Priest they through faith, and hungering and thirsting after righteousness, can receive this highest authority which has the power of “opening the window of heaven and pouring out the peace.” It’s through studying Hebrews chapter 7 that this order of priesthood is made abundantly clear, especially from the Joseph Smith Translation of Hebrews 7:3 as being a priesthood “without father, without mother, without descent, having neither beginning of days, nor end of life.” (Hebrews 7:3)
From the Willard Richards’ account of this speech it’s clear that Prophet quoted this verse and saw significance in it. Why? Because the highest priesthood was without father, without mother (i.e. it wasn’t Patriarchal), and without descent (i.e. one mortal couldn’t give it to another mortal): It had to come directly from God.
Further details about this highest authority held by Melchizedek is restored or expounded upon in the Joseph Smith Translation of Genesis 14, and makes it even more clear than Hebrews 7:3, saying that this priesthood came “not by man, nor will of man, neither by father nor mother; neither by beginning of days nor end of years, but of God…by the calling of his own voice.” (JST Genesis 14:27-28) Further textual evidence this was a direct ordination by God comes a few verses later “men having this faith, coming up unto this order of God, were translated and taken up into heaven” [i.e. to receive it]. (JST Genesis 14:32) The JST Genesis 14 has other details about it, including that it gives supreme command over the elements “to break mountains”, “divide the seas”, etc. and not only that, but to “obtain peace” and “obtain heaven”:
“And now, Melchizedek was a priest of this order; therefore he obtained peace in Salem, and was called the Prince of peace. And his people wrought righteousness, and obtained heaven, and sought for the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days, or the end of the world;” (JST Genesis 14:33-34)
Now, that clearly sounds like being able to “open the windows of Heaven and pour out the peace and Law of endless Life to man”, as Franklin D. Richards recorded the Prophet say about the highest priesthood of Melchizedek.
It is interesting to note that Joseph Smith appears to preach on these same three orders of priesthood again 6 months later, on March 10, 1844, — which further evidence for this highest order, above the priesthood of Kings and Priests. In this later speech, instead of referencing these priesthood orders as “Aaronic, Patriarchal, Melchizedek”, Joseph Smith instead called them “Elias, Elijah, Messiah”.4 The order of the “Messiah” is once again, only briefly mentioned in this other speech, yet appears to be synonymous to this highest “order of the Son of God” the JST says was held by Melchizedek.
The Franklin D. Richards account of the “Elias, Elijah, Messiah” discourse even goes so far as to indicate the Prophet did not have time to really speak on the order of the “Messiah”, because he crossed out the reference to “Messiah” at the beginning of his notes: “Spirits & Powers of Elias Elijah
However, the Prophet did make a few key remarks about this order of the Messiah, even though they are brief:
“The spirit of Elias is first, Elijah second, and Messiah last. Elias is a forerunner to prepare the way. The spirit and power of Elijah is to come after holding the keys of power, building the Temple to the cap stone, placing the seals of the [Highest Order of the] Melchizedek Priesthood up on the house of Israel and making all things ready. Then Messiah comes to his Temple which is last of all. Messiah is above the spirit and power of Elijah, for he made the world and was that spiritual rock unto Moses in the wilderness.”6
“The Spirit of Messiah is all power in Heaven and in Earth — enthroned in the Heavens as King of Kings and Lord of Lords.”7
At the end of this “Elias, Elijah, Messiah” speech, the Prophet commented: “There are some important things concerning the office of the Messiah in the organization of the worlds which I will speak of hereafter [i.e. in another speech].”8 Unfortunately, the Prophet does not ever appear to do so, being killed only 3 months later. The Prophet referencing that this authority pertained to the “organization of the worlds” could have possibly meant that this highest authority to control the elements was the Keys of Creation, and so it could move mountains, divide the sea, etc. And given that Joseph Smith taught that those who received it were translated, and because the author of Hebrews also felt that this authority meant that Jesus and Melchizedek had attained immortality by or in connection to this priesthood, it might also be assumed that this authority also encompassed the Keys of Resurrection.
How are the Three Grand Orders in Hebrews Chapter 7?
But where and how exactly were these priesthoods in Hebrews chapter 7? I’ll admit I am not the best scriptorian, but to understand the context of Joseph Smith’s “Three Grand Orders” speech, I somewhat have to put on the hat (so bear with me!).The author of the Epistle to the Hebrews’ goal was to lay out how Jesus’s power and authority was similar to Melchizedek’s, and therefore above or superior to the Levitical Priesthood that legitimized Judaism. They first illustrate this point by appealing to a blessing Abraham received from Melchizedek (and the fact that Melchizedek blessed Levi’s great-grandfather Abraham), then by relating a tradition about Melchizedek’s immortality as being similar to Jesus, because Jesus also had an endless life (i.e. immortality) after his resurrection. Lastly, the author contrasts the Law of Moses and the Judaic sacrifices with the Atonement of Jesus Christ.
The Aaronic Priesthood described in this chapter is a priesthood that was based on Levitical ancestry and lineage (verses 14, 16), collected tithing (verse 5), and administered the Law of Moses (verse 11). The argument could be made that this more complex and patrilineal Aaronic Priesthood was nullified and superseded by Jesus Christ, as the author of Hebrews themselves speaks of “a disannulling of the commandment going before for the weakness and unprofitableness thereof” (verse 18) and a “change in law” (verse 12). Joseph Smith in his speech on this chapter interpreted these comments as meaning that certain aspects of the Law of Moses were a curse that was placed on the children of Israel for their transgressions: “Offerings, sacrifices, and [other] carnal commandments were added [to the Law] in consequence of transgression and they that did them should {not} live by them.”
However, Joseph Smith in this speech appears to respond to this understanding that the Levitical Priesthood and its ordinances were completely and permanently done away by quoting one of his favorite verses in Malachi: “Malachi says the sons of Levi shall in the last days offer an offering in righteousness.” (Malachi 3:3)
The next order of priesthood Joseph Smith saw referenced in this chapter was the Patriarchal Priesthood that Abraham received in the blessing he received from Melchizedek when he returned from the slaughter of the kings and gave tithes of his spoils to Melchizedek (Genesis 14:18-20, Hebrews 7:1, 4, 6-7): “Abraham gave a tenth part of all his spoils and then received a blessing under the hands of Melchizedek even the last law or a fulness of the law or [the law of the fullness of the] priesthood which constituted him a king and priest.” The author of Hebrews only casually references this blessing in passing and does not comment further on it:
“For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;” (Hebrew 7:1–2)
“Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.” (Hebrews 7:4)
“And without all contradiction the less is blessed of the better.” (Hebrews 7:7)
The third order of priesthood is not clearly captured by those who recorded the Prophet’s remarks on this chapter, but is the primary order of priesthood that is discussed in Hebrews chapter 7 — the highest priesthood that Melchizedek held, and that Jesus also held. Hebrews 7:3 is referencing Melchizedek’s priesthood and not himself (as both the Joseph Smith Translation and many other bible commentaries acknowledge):
“For this Melchizedek was ordained a priest after the order of the Son of God, which order was without father, without mother, without descent, having neither beginning of days, nor end of life. And all those who are ordained unto this priesthood are made like unto the Son of God, abiding a priest continually.”(JST Hebrews 7:3)
This “order of the Son of God” was a priesthood referenced in the earliest part of the Joseph Smith Translation of the Bible as a priesthood ordained directly by God himself. Similarly, this appears to be what the author of Hebrews had in mind in quoting Psalm 110:4 “The Lord swore and will not repent, Thou art a priest for ever after the order of Melchisedec.” (Hebrews 7:21) The author of Hebrews argued that while the Levites were made priests by lineage according to the Law of Moses rather than any direct appointment from God, and that in contrast, Jesus Christ’s priesthood was by a direct oath, promise, and appointment from God. The author of Hebrews believed that Melchizedek must have been also, because Psalm 110:4 says that this status as a “priest forever” was considered “after the order” (“order” here is also sometimes translated “pattern” or “likeness”) “of Melchisedec”.
This highest order of priesthood meant that Melchizedek was “made like unto the Son of God, abiding a priest continually”, which the author of Hebrews appears to interpret as immortality or a translated status made possible by receiving this authority, with Melchizedek’s immortality being more directly references a few verses later:
“And here men [i.e. Levites] that die receive tithes; but there he [i.e. Melchizedek] receiveth them, of whom it is witnessed that he [still] liveth.” (Hebrews 7:8)
Jesus’s resurrection and immortality was one key way the author of Hebrews believed Jesus was similar to Melchizedek — because Jesus also “continueth [for]ever”, had “endless life”, and “ever liveth”, like how Melchizedek “[still] liveth.” Thus the author of Hebrews saw this eternal priestly status and immortality as another argument for Christianity being superior to Judaism:
“And they [the Levites] truly were many priests, because they were not suffered to continue by reason of death: But this man [Jesus], because he continueth [for]ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing [as] he ever liveth to make intercession for them.” (Hebrews 7:23-25)
Another point of similarity noted between Jesus and Melchizedek is that their priesthood authority was not reckoned according to genealogy (Hebrews 7:13-16). Most scholars interpret Hebrews 7:3 as meaning Melchizedek’s priesthood had no genealogy given (or seen as necessary) in Genesis, while Joseph Smith in JST Genesis 14 goes further in this interpretation, interpreting these verses to mean that this priesthood itself not only was not reckoned according to genealogy, but was also was not transferrable from one mortal to another, only coming directly from God. Significantly, this is also how many scholars interpret Hebrews 7:23-24: because Jesus is resurrected and immortal, the priestly authority he holds is “unchangeable” (or “permanent”) meaning Jesus is not going to be replaced with another High Priest in his role in this priesthood.
Finally, the author of Hebrews provided additional arguments that Jesus’s priesthood was superior: the Levites being sinful men, in contrast to Jesus Christ being sinless (verses 26-28), and the repetitive nature of the Levites’ daily need to perform animal sacrifices first for themselves and then for the people (verse 27), while Jesus’s sacrifice only needed to be “once, when he offered up himself” (verse 27) and that Jesus’s once and for all Atonement, had more power than the Law of Moses — being powerful enough to “draw [us] nigh unto God” (Hebrews 7:19) having power to “perfect” us in our actions and morality.
This article is Part 4 in a series on Joseph Smith’s Nauvoo Priesthood Teachings.
If you enjoyed this article, you will probably enjoy One Eternal Round issue #1, The Nauvoo Priesthood Developments! It was written specifically to introduce individuals to these orders of Priesthood. As an added Appendix at the end, it contains a new Amalgamation of Joseph Smith’s “Three Grand Orders” speech that more clearly organized and identifies when the Prophet speaks upon these orders, and can be downloaded for free!
Sources:
1. See Joseph Smith Journal, 27 August 1843, https://www.josephsmithpapers.org/paper-summary/journal-december-1842-june-1844-book-3-15-july-1843-29-february-1844/81.
2. All of the accounts of this speech can be read online here and here. They will be quoted throughout this paper without further citation.
3. “All Priesthood is Melchizedek, but there are different portions or degrees of it.” Words of Joseph Smith <5 January 1841> page 59; also in Teachings of the Prophet Joseph Smith page 180. Technically speaking, the Patriarchal Priesthood and the “Order of the Messiah” both were in a sense “The Highest Order of the Melchizedek Priesthood.” The Patriarchal Priesthood was the “Highest Order of the Melchizedek Priesthood” one mortal can give another mortal. The Order of the Messiah was the “Highest Order of the Melchizedek Priesthood” that has to come directly from Deity. Other sources I have found in my research that reference the Order of the Messiah will be addressed in more detail in a future article!
4. Joseph Smith’s March 10, 1844 “Elias, Elijah, Messiah” discourse can be found in History of the Church vol. 6 pages 249-254, also in Teachings of the Prophet Joseph Smith pages 335-341. All accounts of this speech are available to read at http://www.boap.org/LDS/Parallel/1844/10Mar44.html and also digitized and available to read online at the Joseph Smith Papers website. It should be observed that Wilford Woodruff’s account of this March 10, 1844 speech was written in far greater detail in comparison to those who reported the Prophet’s “Three Grand Orders” speech (Willard Richards, Franklin D. Richards, and James Burgess). As is evident, they only captured bits and pieces, while Woodruff reports this discourse in such great detail that it is easy to identify where the others’ notes “fit” in the order of the talk.
5. https://www.josephsmithpapers.org/paper-summary/discourse-10-march-1844-as-reported-by-franklin-d-richards/1, see also page 3.
6. Joseph Smith sermon, 10 March 1844, reported by Wilford Woodruff and published in History of the Church vol. 6 page 254, see also Teachings of the Prophet Joseph Smith page 340.
7. Joseph Smith sermon, 10 March 1844, recorded in Thomas Bullock diary, published in Words of Joseph Smith page 336.
8. Joseph Smith sermon, 10 March 1844, reported by Wilford Woodruff and published in History of the Church vol. 6 page 254, see also Teachings of the Prophet Joseph Smith page 341.
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