The Keys to Gather Israel: Two Patriarchal Blessings Testify of Section 110

Conveniently Omitting the Three Other Visitations from the Discussion

Some of the revelatory talking points within the dedicatory prayer remind us that the declaration of Elijah constitutes a very small part of Section 110. This brings to mind yet another blind spot of PTHG in its attempt to cause doubt in the historicity of section 110. While the author hyper-focuses on the declaration of Elijah, and his indigestion over the Elijah doctrine of the modern church, he completely neglects the significance of the other three visitations and the associated evidence of those narratives. He negates the profound utterances of Christ, Moses and Elias in his attempt to take issue with the prophetic utterances of Elijah.

As demonstrated in the previously itemized snippets contained in section 109 and the patriarchal blessing that Joseph Received from his father just prior to section 110, there is powerful testimony of the truthfulness of section 110 relating to the visitation of the other three messengers. Another example of this relates to the visitation of of Moses and the keys of the gathering of Israel.

Moses and the Keys of the Gathering: The Patriarchal Blessings of Joseph Smith

Having touched briefly on the significance of the visitation of Christ and Elias, we will now make mention of the visitation of Moses. The gathering theology is interwoven throughout modern revelation and the first elders of the Church had been promised that they were called to eventually “bring to pass the gathering of the elect.. unto one place… to prepare their hearts..” against the “day of tribulation. “[1]

For this reason, the keys of the gathering of Isreal needed to be committed. Since there is no other place beside section 110 where such a transaction is documented, we have one more evidence supporting the authenticity of the section. It is no coincidence that within the previous year, Joseph Smith had received two separate and distinct patriarchal blessings from two separate patriarchs and each blessing makes reference to his role in gathering Israel:

A blessing given by his father on 9 December 1834 alluded to Joseph’s calling to gather the remnants from among the gentiles and restore the tribes of Israel.[2] The second blessing given  by Oliver  Cowdery on  22 September 1835 foretells thatBy the keys of the Kingdom shall he lead Israel into the land of Zion”[3] It certainly appears that Joseph needed the keys of the gathering of Israel committed to him. Section 110 fits snugly in place and therefore provides yet another contextual evidence. There are, no doubt, numerous other connections relating to the visitation of Moses.[4] An entire paper could be prepared focusing on the significance of and countless evidences pertaining to the three visitation narratives in section 110 that PTHG completely skips over.


[1] Section 29:7-8

[2] “Thou hast been called, even in thy youth to the great work of the Lord:  to do a work in this generation which no other man would do as thyself, in all things according  to the will of the Lo[r]d. A marvelous work and a wonder has the Lord wrought by thy hand, even  that which shall preparethe way for the remnants of his people to come in among the Gentiles, with  their fulness, as the tribes of Israel are restored”

[3] “For, like Jo seph of old shall he be: he shall save the just from desolation, by the wise counsel of the Almighty; for by his direction  shall they gather into store-houses and barns, till they overflow with the richness of the fruit of harvest: and by this  means shall the just be saved from famine, while the nations of the wicked are distressed and faint. In due time  shall he go forth toward the north, and by the power of his word shall the deep begin to give way and the ice melt be fore the sun. By the keys of the Kingdom shall he lead Israel into the land of Zion while the house of Jacob  shouts in the danse and in the song— Joy, O my soul, in that day, for thou shalt be with him and bear  thy part in the keys which are confirmed <upon> thee for an everlasting priesthood, forever and ever—” (compare to section 133:26-34, also 77:9, )

[4] Another course of study with which to further investigate this subtopic is from the perspective of how much sense the visitation makes sense from the prophecies charactorizing Joseph Smith as being like unto Moses. While the Book of Mormon (1 Nephi 22:20) acknowledges that Christ is like Moses, referring to the infallible prophet mentioned in Deut 18:15, there are other prophecies (Section 103, 2nd Nephi 3 & JST Gen 50) that liken Joseph Smith to Moses, (referring to the fallible prophet mentioned in Deut 18:18.)

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