Chapter 7

The Oath and Covenant of the Priesthood

All those who receive the priesthood,
receive this oath and covenant of my Father.

—Doctrine and Covenants 84:40

In association with the creation of the original Quorum of the Twelve Apostles in this dispensation in 1835, the Lord revealed the priesthood structure that is central in the restored Church.

There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood.

Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest.

Before his day it was called the Holy Priesthood, after the Order of the Son of God.

But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood.

All other authorities or offices in the church are appendages to this priesthood. (Doctrine and Covenants 107:1–5)

Every office in the Church originates with the Melchizedek Priesthood.1 There is no other authority in the Church. The Joseph Smith Translation of the Bible explains that Melchizedek Priesthood is ancient, having no beginning or ending. In the account of Melchizedek’s call to the priesthood, we read:

And thus, having been approved of God, [Melchizedek] was ordained an high priest after the order of the covenant which God made with Enoch,

It being after the order of the Son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God. (JST, Genesis 14:27–28)

Following a pattern our Heavenly Father established with Jesus Christ, those who receive the Melchizedek Priesthood and are faithful to their covenant retain it forever. Jesus Christ was told in the premortal existence that He would be a priest forever after the order of Melchizedek (see Psalm 110:4; JST, Hebrews 7:3). Melchizedek became part of that order. The Melchizedek Priesthood “continueth in the church of God in all generations, and is without beginning of days or end of years” (Doctrine and Covenants 84:17).

In contrast, the Aaronic Priesthood has a beginning. Following Israel’s exodus from Egypt, Moses went up on Mount Sinai and communed with Jehovah. “Two tables of testimony, tables of stone, written with the finger of God” (Exodus 31:18), were given Moses. While waiting for Moses, Aaron, who was entreated by the people, made a golden calf, which Israel worshipped. When Moses returned from Mount Sinai, he broke the tables of stone. The account continues:

“And the Lord said unto Moses . . . I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them. But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment” (JST, Exodus 34:1–2; compare Exodus 34:1–2; Doctrine and Covenants 84:21–26).

The Melchizedek Priesthood was removed from the Israelites, and they were given the law of Moses. The Lord called Aaron, the brother of Moses, along with his sons and their direct descendants, to be the priests in a lesser priesthood called the Aaronic Priesthood (see Numbers 8). To assist priests in the Aaronic Priesthood, the Lord called other male members of the tribe of Levi, who were not descendants of Aaron, to carry out other priesthood assignments dealing with the portable tabernacle and the preparing and offering of sacrifices (see Numbers 3:5–13).

As concisely stated by the Lord in this dispensation: “And the Lord confirmed a priesthood also upon Aaron and his seed, throughout all their generations, which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of God” (Doctrine and Covenants 84:18).

The Aaronic Priesthood began at the time of Moses, but it has no end because it abides forever with the Melchizedek Priesthood. The ongoing eternal nature of the Aaronic Priesthood is also seen in the promise given to Phinehas, the grandson of Aaron. In the Old Testament era, the posterity of Aaron held the Aaronic Priesthood. A plague afflicted the camp of Israel, at least in part because the Israelites worshipped false gods. In addition, an Israelite man brought a non-Israelite (Midianitish) woman into his tent and committed adultery. Phinehas took a javelin and killed both the man and the woman, ending the plague, which had already killed 24,000 people. The Lord told Moses to say the following to Phinehas: “Wherefore say, Behold, I give unto him my covenant of peace: And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel” (Numbers 25:12–13). Although the scriptures describe how the Aaronic Priesthood began, this passage of scripture indicates that the Aaronic Priesthood is everlasting or without end.

At the time of the Savior, leaders in the Church understood the difference between the two priesthoods. The Aaronic, encompassing the Levitical, is preparatory, and the ordinances thereof lead to the ordinances of the Melchizedek Priesthood, all of which are designed to focus individuals on the coming great atoning sacrifice of the Savior and to bring about the salvation of mankind.

The limitation of the lesser priesthood in accomplishing all of God’s priesthood purposes is stated by Paul. If the lesser priesthood had been adequate for God’s purposes, there would have been no need for a different priesthood. Paul says: “If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?” (Hebrews 7:11).

Paul helps us understand that the Aaronic Priesthood came through the lineage of Levi and was called after the order of Aaron. This priesthood could not lead to perfection, and therefore the Melchizedek Priesthood was needed.

For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

Who is made, not after the law of a carnal commandment, but after the power of an endless life.

For he testifieth, Thou art a priest for ever after the order of Melchisedec. (Hebrews 7:14–17)

Jesus Christ was of the tribe of Judah, not a Levite, and therefore a priest after a different order, that of Melchizedek. Melchizedek Priesthood keys authorize covenants and ordinances that are needed for eternal life. Jesus, the prototypical high priest of the Melchizedek Priesthood, came with this authority.

The Aaronic Priesthood Covenant

Covenants and promises accompany the conferral of both the Aaronic and Melchizedek Priesthoods. As seen with Phinehas, a priesthood covenant is associated with the Aaronic Priesthood (see Numbers 25:10–13). A covenant of an everlasting priesthood and a covenant of peace were given Phinehas. These covenants are still associated with the Aaronic Priesthood (see Nehemiah 13:29).

As with all covenants, the blessings of the Aaronic Priesthood come through righteousness and faithfulness. Phinehas demonstrated his faithfulness by siding with God and reconciling Israel to Him. Phinehas reconciling Israel to God foreshadows that the Aaronic Priesthood would hold the keys of the gospel of repentance (see Doctrine and Covenants 13:1).

When the Aaronic Priesthood is conferred, the recipient covenants to:

• Accept the obligation to help individuals become reconciled to God (covenant of peace; see Numbers 25:12–13);

• Be free from iniquity (see Nehemiah 13:29; Malachi 2:2–9);

• Lead others from iniquity (see Ezekiel 34:2–6; Doctrine and Covenants 20:46–59); and

• Prepare to receive the Melchizedek Priesthood (see Hebrews 7; Doctrine and Covenants 84:33–40).

These sacred responsibilities are fulfilled by teaching, baptizing, watching over and strengthening the Church, visiting members, and inviting all to come unto Christ.

In return, God promises:

• Hope (see Hebrews 7:19);

• Forgiveness (see Doctrine and Covenants 84:27);

• Keys for the ministering of angels (see Doctrine and Covenants 84:26); and

• Keys for the preparatory gospel (see Doctrine and Covenants 84:26).

These blessings are profound. Consequently, Heavenly Father attaches dire penalties for failure to live up to priesthood covenants. For instance, Malachi describes the consequences of breaking this covenant anciently:

If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart.

Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts. . . .

And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts.

My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name.

The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.

For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts.

But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts. (Malachi 2:2–8)

One of the glorious tasks of the Aaronic Priesthood is to turn individuals away from wickedness by teaching them the gospel of repentance. To accomplish this, the priesthood holder must be virtuous, not self-serving, and take seriously his covenant with God. If the priesthood holder does not do his part, priesthood labors come to naught.

It is obvious that a man can break the priesthood covenant by being disobedient, but there is a second way. President Spencer W. Kimball said, “One breaks the priesthood covenant by transgressing commandments—but also by leaving undone his duties. Accordingly, to break this covenant one needs only to do nothing.”2

The Melchizedek Priesthood Covenant

A covenant is also associated with the Melchizedek Priesthood. This covenant was established with Enoch, Melchizedek, and Jesus Christ (see JST, Genesis 14:27, 33; Hebrews 7:14–17), and with everyone who is ordained to the Melchizedek Priesthood (see Doctrine and Covenants 84:33–40, 48).

A Melchizedek Priesthood holder covenants to fulfill all that is included in the Aaronic Priesthood covenants and, after receiving the Melchizedek Priesthood, to magnify his priesthood calling.

Specifically, a Melchizedek Priesthood holder covenants to:

• Give diligent heed to the words of eternal life so that he can live by every word that proceeds from the mouth of God (see Doctrine and Covenants 84:43–44);

• Take the testimony of the Savior to the world (see Doctrine and Covenants 84:61–62);

• Not boast of himself (see Doctrine and Covenants 84:73);

• Become the Savior’s friend and trust Him like a friend (see Doctrine and Covenants 84:63, 77–88); and

• Fulfill responsibilities associated with the Abrahamic covenant (see Doctrine and Covenants 84:34).

God promises great blessings to the Melchizedek Priesthood holder who keeps his priesthood covenants. Early in this dispensation, the Lord said:

For whoso is faithful unto the obtaining these two priesthoods of which I have spoken [Aaronic and Melchizedek], 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.

And also all they who receive this priesthood receive me, saith the Lord;

For he that receiveth my servants receiveth me;

And he that receiveth me receiveth my Father;

And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him.

And this is according to the oath and covenant which belongeth to the priesthood.

Therefore, all those who receive the priesthood, receive this oath and covenant of my Father, which he cannot break, neither can it be moved. (Doctrine and Covenants 84:33–40)

Specifically, God covenants that the Melchizedek Priesthood holder will:

• Become an heir to the priesthood line of Moses and Aaron;3

• Become an heir to the Abrahamic covenant (see Doctrine and Covenants 84:34);

• Receive keys to the mysteries of God’s kingdom and the knowledge of God (see Doctrine and Covenants 84:19);

• Be enabled to become perfect (see Hebrews 7);

• Receive eternal life (see Doctrine and Covenants 84:38);

• Be befriended by the Savior and provided all that is needed to accomplish the work of salvation and exaltation (see Doctrine and Covenants 84:42, 77–88);

• Have power, by faith, to do all things, even to direct the elements, to put at defiance the rulers of the earth, and to stand in the presence of God (see JST, Genesis 14:26–37);

• Be sanctified by the Spirit to the renewing of his body (see Doctrine and Covenants 84:33); and

• Become a joint-heir with Jesus Christ to everything that He receives from Heavenly Father (see Doctrine and Covenants 84:38).

We can have absolute confidence that Heavenly Father will keep His promises. To each man who receives the Melchizedek Priesthood, God affirms His covenant with an oath. The scriptures indicate that this oath pertains to the Melchizedek Priesthood and that it is God who swears with an oath as part of this covenant.4 In this unique situation involving His divine power and authority, God employs the most forceful and unequivocal language He can to assure us of the binding and unalterable character of His promises.

And thus, having been approved of God, [Melchizedek] was ordained an high priest after the order of the covenant which God made with Enoch,

It being after the order of the Son of God . . .

And it was delivered unto men by the calling of his [God’s] own voice, according to his own will . . .

For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power . . .

. . . to do all things according to his [God’s] will. (JST, Genesis 14:27–31; emphasis added)

Similarly, our Heavenly Father declared with an oath that Jesus Christ would be a priest forever after the order of Melchizedek: “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek” (Psalm 110:1, 4; emphasis added).

The Apostle Paul also taught that the higher priesthood, the Melchizedek Priesthood, was associated with an oath. The lesser priesthood, he says, administered the law of carnal commandments. He says:

For the law was administered without an oath and made nothing perfect, but was only the bringing in of a better hope; by the which we draw nigh unto God.

Inasmuch as this high priest [Jesus Christ] was not without an oath [in other words, with an oath], by so much was Jesus made the surety of a better testament.

(For those priests [priests in the Aaronic and Levitical Priesthood] were made without an oath; but this [the Melchizedek Priesthood] with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest forever after the order of Melchizedek;) (JST, Hebrews 7:19–21; emphasis added)

Through these scriptures we understand that the Aaronic Priesthood is associated with a covenant but involves no oath. The Aaronic Priesthood was a means of ushering in the “better hope,” the hope that comes from the Melchizedek Priesthood.5 The ultimate high priest, Jesus Christ, is the “better hope.”

As with the Aaronic Priesthood, Heavenly Father declares severe consequences for breaking and altogether turning from the “oath and covenant which belongeth to the priesthood” (Doctrine and Covenants 84:39). “But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come” (Doctrine and Covenants 84:41).

Just as we can trust His promised blessings, we can trust God’s promised punishment. The severity of the punishment could lead one to not want to enter the covenant in the first place. But, there are also consequences for not entering the priesthood covenant. “And wo unto all those who come not unto this priesthood which ye have received . . .” (Doctrine and Covenants 84:42; emphasis added).

Through Melchizedek Priesthood conferral, God invites men on earth to participate with Him in His great and glorious purpose. Those who choose not to help Him, either after making the covenant or by refusing to accept it, are denied the great and glorious blessings He has sworn to bestow. Priesthood holders in the Church are obligated to understand and honor the priesthood covenants they have made.

Notes

1. The scriptural references to priesthood covenants or oaths are found in the following scriptures. These references do not pertain to the Abrahamic Covenant.

• JST, Genesis 14:26–37

• Numbers 25:10–13

• Nehemiah 13:29

• Psalm 110:1, 4

• Malachi 2:2–8

• Hebrews 7:3 (JST), 7, 11, 14–17, 19–21 (JST)

• Doctrine and Covenants 84:5–42

2. The Teachings of Spencer W. Kimball, edited by Edward L. Kimball (1982), 497.

3. The Melchizedek Priesthood line of authority as it pertains to Moses is found in Doctrine and Covenants 84:6–17, 32–34.

4. There is no scriptural reference or account of the recipient swearing an oath as he makes the Melchizedek Priesthood covenant. In each scriptural instance (JST, Genesis 14:27–31; Psalm 110:1, 4; Hebrews 7:21; Doctrine and Covenants 84:40), it is God who swears an oath as He makes the covenant with the recipient. However, some Church leaders may have suggested that the recipient swears an oath. President Joseph Fielding Smith said, “There is no exaltation in the kingdom of God without the fullness of the priesthood, and every man who receives the Melchizedek Priesthood does so with an oath and a covenant that he shall be exalted. The covenant on man’s part is that he will magnify his calling in the priesthood, and that he will live by every word that proceedeth forth from the mouth of God, and that he will keep the commandments” (in Conference Report, April 1970, 58–59). President Gordon B. Hinckley said, “In the very process of accepting ordination he enters into an oath and covenant between himself and his God” (“Only upon Principles of Righteousness,” Ensign, September 1992). President Russell M. Nelson said, “Those who receive the Melchizedek Priesthood are under solemn oath and covenant to ‘live by every word that proceedeth forth from the mouth of God’ (Doctrine and Covenants 84:44)” (“Keys of the Priesthood, Ensign, November 1987). President Spencer W. Kimball unambiguously said, “Now you made an oath, when you received the priesthood. You made an oath, and you cannot with impunity ignore that oath” (in Scandinavian Area Conference, August 1974, 99–100). It would be inconsistent for man to swear an oath, since the Savior said: “Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:33–37).

5. See Bruce R. McConkie, “The Doctrine of the Priesthood,” Ensign, May 1982. Elder McConkie further taught: “And so the Lord uses the most powerful and emphatic language known to the human tongue to show their importance and immutability. That is to say, the Lord swears with an oath in his own name, because he can swear by no greater, that everyone who keeps the covenant made in connection with the Melchizedek Priesthood shall inherit, receive, and possess all things in his everlasting kingdom, and shall be a joint-heir with that Lord who is his Only Begotten. God swore with an oath that Christ would be exalted [Psalm 110:4], and he swears anew, at the time each of us receives the Melchizedek Priesthood, that we will have a like exaltation if we are true and faithful in all things” (ibid.).