There is a great wealth of oriental legend and liturgy recalling how a divine hero overcame Death in a knockdown and drag-out contest—the central episode of the famous Year-drama.41 Sometimes the hero smashes the door of the underworld as part of his campaign. Contamination from these sources was sure to occur in the Christian interpretation of Christ’s mission to the “underworld,” but as Schmidt has shown at length, the early Christians never connect the two traditions: there is no fight when Christ goes to open the way for the release of the dead; he meets absolutely no opposition, and does not have to smash the gates, since he has the key.42 How incompatible the two versions are is apparent in those early accounts which, characteristically, attempt to combine them. Thus when Prudentius, the first great Christian poet, tells of Christ’s visit to the underworld, he includes the gatesmashing episode, derived not from any Christian source, however, but borrowed from the tragedy Hercules Furens of the pagan Seneca.
Thus in the Odes of Solomon: And I opened the doors that were closed; I rent asunder the iron bolts . . . and nothing appeared closed to me, since I myself was the gate of everything; and I went to all my imprisoned ones to free them, so that I left none in bonds; and I imparted my knowledge without stint . . . sowing my seed in their hearts and turning them to me.
Christ would hardly smash the gate if he himself were the gate.
The Restoration of All Things and the End of All Things The unfolding of the great plan of salvation with “the mysteries of the kingdom of heaven” was continued a week after the “gates of hell” discussion, when the Lord took Peter, James, and John with him up onto the mount.45 The two events are remarkably alike: there is the same great care to insure privacy, the same limited and selected number of participants, the same mention of a long and important coversation, with the same reluctance to reveal what was said; in each case there is an outburst by Peter, mention of a direct revelation from the Father regarding his Son, the same strict admonition to secrecy, and the same full and explicit declaration that the message is not going to be accepted by the world at that time.46 The whole thing reminds one strikingly of the restoration of the gospel in the latter-days, when the great key revelations came in just such quick, wonderful succession to just such a selected few and by the ministrations of the same heavenly beings. Could Joseph Smith have worked that all out?
The Transfiguration
On the holy mount Jesus is transfigured before Peter, James, and John, his face shining as the sun, and Moses and Elias appear in glory; a cloud overshadows them, and the Father’s voice declares, “This is my beloved Son… hear him.”
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The reading is the Joseph Smith Translation, in the text of the Covenant Christian Edition, carried beside each Gospel and set against the King James baseline. Headers give both numbering systems: the CCE chapter and verse, and the traditional KJV reference.
1And after six days, Jesus took Peter, James, and John his brother, and brought them up into a high mountain apart, 2and was transfigured before them. And his face did shine as the sun and his raiment was white as the light. 3And behold, there appeared unto them Moses and Elias talking with him. 4Then answered Peter and said unto Jesus, Lord, it is good for us to be here. If you are willing, let us make here three tabernacles: one for you, one for Moses, and one for Elias. 5While he yet spoke, behold, a bright cloud overshadowed them. And behold, a voice out of the cloud, which said, This is my Beloved Son, in whom I am well pleased; hear him. 6And when the disciples heard it the voice, they fell on their faces and were sorely afraid. 7And Jesus came and touched them, and said, Arise, and be not afraid. 8And when they had lifted up their eyes, they saw no man save Jesus only.
9And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man until the Son of Man is risen again from the dead. 10And his disciples asked him, saying, Why then say the scribes that Elias must first come? 11And Jesus answered and said unto them, Elias truly shall first come and restore all things, as the prophets have written. 12And again I say unto you that Elias has come already — concerning whom it is written: Behold, I will send my messenger, and he shall prepare the way before me — and they knew him not, and have done unto him whatever they desired. Likewise shall also the Son of Man suffer of them. But I say unto you, who is Elias? Behold, this is Elias: whom I send to prepare the way before me. 13Then the disciples understood that he spoke unto them of John the Baptist, and also of another who should come and restore all things, as it is written by the prophets.
2And after six days, Jesus took Peter, and James, and John, who asked him many questions concerning his saying. And Jesus leads them up into a high mountain, apart by themselves, and he was transfigured before them. 3And his raiment became shining, exceedingly white as snow, so white as no fuller on earth could white them. 4And there appeared unto them Elias with Moses, or in other words, John the Baptist and Moses; and they were talking with Jesus. 5And Peter answered and said to Jesus, Master, it is good for us to be here, and let us make three tabernacles: one for you, and one for Moses, and one for Elias; 6for he knew not what to say, for they were sorely afraid. 7And there was a cloud that overshadowed them. And a voice came out of the cloud, saying, This is my Beloved Son; hear him.
8And suddenly, when they had looked round about with great astonishment, they saw no man anymore, save Jesus only with themselves. And immediately they departed. 9And as they came down from the mountain, he charged them that they should tell no man what things they had seen until the Son of Man had risen from the dead. 10And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.
11And they asked him, saying, Why do the scribes say that Elias must first come? 12And he answered and told them, saying, Elias truly comes first, and restoreth all things; and prepares all things, and teaches you of the prophets, how it is written of the Son of Man that he must suffer many things and be set at naught. 13Again I say unto you that Elias has indeed come, but they have done unto him whatever they desired, and even as it is written of him. And he bore record of me and they received him not. Truly this was Elias.
28And it came to pass, eight days after these sayings, that he took Peter, and John, and James, and went up into a mountain to pray. 29And as he prayed, the fashion of his countenance was changed and his raiment became white and glittering. 30And behold, there came and talked with him two men, even Moses and Elias, 31who appeared in glory and spoke of his decease death and also his resurrection which he should accomplish at Jerusalem. 32But Peter and they who were with him were heavy with sleep. And when they were awake, they saw his glory and the two men who stood with him. 33And it came to pass, as they departed from him after the two men departed from him, Peter said unto Jesus, Master, it is good for us to be here. Let us make three tabernacles: one for you, and one for Moses, and one for Elias — not knowing what he said. 34While he thus spoke, there came a cloud and overshadowed them all, and they feared as they entered into the cloud. 35And there came a voice out of the cloud, saying, This is my Beloved Son; hear him. 36And when the voice was past, Jesus was found alone. And these things they kept it close, and they told no man in those days any of the things which they had seen.
Keys on the Mount; the More Sure Word; Elias, Elijah & Messiah
Keys Given to Peter, James, and John on the Mount
Joseph Smith taught that the Transfiguration was where the keys of the priesthood were conferred on the three apostles: the same pattern by which the priesthood was restored in the last days. The reading is the History’s, copied from Willard Richards’s notebook; where the History says the apostles “gave it to others,” Richards’s notes say they “gave it up.” Switch to Scribal accounts to read his notes.
Discourse, between about 26 June and 4 August 1839, Commerce, Illinois · History, 1838–1856, vol. C-1, addenda, p. 11 (from Willard Richards, “Pocket Companion”; History of the Church 3:383–392; Teachings of the Prophet Joseph Smith, p. 158) · Joseph Smith Papers ↗The Priesthood is everlasting the Savior, Moses, and, Elias gave the Keys to Peter, James and John on the Mount when they were transfigured before him The Priesthood is everlasting without beginning of days or end of years, without Father, Mother, &c If there is no change of Ordinances, there is no change of Priesthood, whereever the ordinances of the Gospel are administered there is the Priesthood How have we come at the priesthood in the last days? It came down down in regular succession. Peter, James, and John, had it given to them and they gave it to others Christ is the great High Priest. Adam next
The More Sure Word of Prophecy Means Being Sealed Up unto Eternal Life
Preaching at Ramus on 2 Peter 1, where Peter appeals to the voice he heard “in the holy mount,” Joseph Smith defined the “more sure word of prophecy” that follows it: a man’s knowing that he is sealed up unto eternal life. The reading is the History’s; William Clayton’s journal is the only report, and switch to Scribal accounts to read it.
Discourse, 17 May 1843, Ramus (Macedonia), Illinois · History, 1838–1856, vol. D-1, pp. 1551–1552 (History of the Church 5:391–392; Teachings of the Prophet Joseph Smith, p. 298) · Joseph Smith Papers ↗At 10 A.M. Preached from 2nd. Peter 1 ch: and shewed that knowledge is power, and the man who has the most knowledge, has the greatest power Salvation means a man’s being placed beyond the power of all his enemies. The more sure word of Prophecy means, a man’s knowing that he is sealed up unto eternal life by revelation, and the Spirit of Prophecy, through the power of the Holy Priesthood. It is impossible for a man to be saved in ignorance. Paul has seen the third Heavens and I more. Peter penned the most sublime language of any of the Apostles.
When He Was Transfigured on the Mount, What Could Be More Sure?
Four days later, at the temple stand in Nauvoo, Joseph Smith took up 2 Peter 1 again and made the Transfiguration the pattern for a believer’s assurance of eternal life: it is one thing to be on the mount and hear the voice, and another to hear it declare that you have a part and lot in the kingdom. The reading is the History’s; Willard Richards and Martha Jane Knowlton Coray both took notes, and switch to Scribal accounts to compare them.
Discourse, 21 May 1843, Temple Stand, Nauvoo · History, 1838–1856, vol. D-1, pp. 1555–1557 (History of the Church 5:400–403; Teachings of the Prophet Joseph Smith, pp. 303–306) · Joseph Smith Papers ↗Also recorded in the Nauvoo history draft.
We have a more sure word of Prophecy whereunto you do well to take heed, as unto a light that shineth in a dark place. We were eye witnesses of his Majesty, and heard the voice of his excellent glory, and what could be more sure? when he was transfigured on the Mount what could be more sure to them? Divines have been quarreling for ages about the meaning of this. …
… but after all this, you have got to make your calling and election sure. If this injunction would lay largely on those to whom it was spoken; how much more those of the present generation. 1st. Key: Knowledge is the power of Salvation 2nd. Key: Make your calling and Election sure 3rd. Key: It is one thing to be on the Mount and hear the excellent voice &c &c and another to hear the voice declare to you, you have a part and lot in that kingdom.
On the Mount Transfigured, There Receiving the Fulness of Priesthood
Preaching on Hebrews 7 and the orders of priesthood, Joseph Smith held up the Savior as the one who set no limits to what God might give: at the Jordan he fulfilled all righteousness, and on the mount, transfigured before the disciples, he received the fulness of the priesthood. Only James Burgess recorded these words; Willard Richards’s notes of the sermon keep the warning against setting up stakes, and switch to Scribal accounts to compare them.
Discourse, 27 August 1843 (Sunday morning), the grove near the Temple, Nauvoo · James Burgess, Notebook · Joseph Smith Papers ↗Men will set up stakes and say thus far will we go and no farther, did Abraham when called upon to offer his Son, did the saviour, no, view him fulfiling all rightousness, again on the banks of jordon, also on the Mount transfigured before Peter and John there receiving the fulness of priesthood or the law of God, setting up no stake but coming right up to the mark in all things here him after he returned from the Mount, did ever language of such magnitude fall from the lips of any man, hearken him. All power is given is given unto me both in heaven and the earth.
Elias, Elijah, and Messiah
Joseph answered the disciples’ question on the way down (“Why say the scribes that Elias must first come?”) in this late Nauvoo sermon, distinguishing three spirits and offices: Elias the forerunner (John the Baptist), Elijah the sealing power, and Messiah last of all. The reading is the History’s, taken from Wilford Woodruff’s report; James Burgess records Joseph quoting Jesus’ own words about John, “this is Elias which was for to come.” Switch to Scribal accounts to compare the five reporters.
Discourse, 10 March 1844, Nauvoo · History, 1838–1856, vol. E-1, pp. 1920–1922 (History of the Church 6:249–254; Teachings of the Prophet Joseph Smith, pp. 335–341) · Joseph Smith Papers ↗… this is the difference between the Spirit and power of Elias and Elijah. For while the spirit of Elias is a forerunner, the power of Elijah is sufficient to make our calling and election sure, …
… The spirit of Elias is first, Elijah second, and Messiah last. Elias is a forerunner to prepare the way, and 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 Melchisedec priesthood upon 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.
The Mount as Temple: The Restoration of All Things
Nibley read the Transfiguration as a private endowment on the mountain (Moses and Elias ministering as living “two men,” the cloud screening the Father’s glory), strikingly like the latter-day restoration “by the ministrations of the same heavenly beings.”
The Apostles awoke from sleep to find Jesus conversing with “two men,” Moses and Elias. Of this consummately important discussion not a word is given. The first utterance reported on the mount is Peter’s ecstatic reaction to what he had heard, and the apostle is described as answering someone: no mere Hebraism, as the churchmen would have it, for we are told that a conversation was already in progress.47 On the mountain the three apostles saw Moses and Elias not as essences, historic allegories, or lovely old legends, but simply as “two men.” They also saw Jesus glorified, and he did not dissolve into an ocean of being; “The fashion of his countenance was altered,” as was his raiment, but he still had a countenance and wore raiment, and the apostles, though they had been sleeping, recognized who he was. He did not see the Father, however, because, we are explicitly told, a cloud came and “screened” or “shielded” them from the sight, as was indeed necessary, since they had already had as much as they could stand and “were sore afraid.” Even if one renders episkiazo “overshadow,” as the King James version of the Bible does, one has but to consider that a cloud can overshadow an object only when it is between that object and something brighter than itself: if it “overshadowed” the apostles, the cloud, brilliant though we are told it was, must have shut off a still greater light. It was by just such a cloud that Jesus at the Ascension was “caught up away from their eyes.” Is God the Father a cloud? If not, then this was either a gross misrepresentation, or else the cloud was provided to screen a presence so glorious that the apostles could not support the sight. The voice they heard through the cloud was not an inner voice or a rational conclusion or the clink of a chain of syllogisms, but something that actually came “out of the cloud”; the voice of the Father did not come, as it might have, from any other direction but from the same direction as the light, for in this revelation when the most privileged of the apostles were seeing Moses, Elias, and Christ in their glory as they really are, they were also allowed to experience as great a proximity to the real person of the Father as they could stand.
Ellipses mark omissions within Nibley’s own sentences.
Seeing the LORD Shining Forth: The Kingdom Revealed
For Barker the Transfiguration is the temple vision itself: the three see the LORD shining forth, as in the ancient Holy of Holies, and because they saw the brightness, they had become part of it.
Jesus revealed the Kingdom to his disciples at his transfiguration. He told them that some would see the Kingdom “come with power” before they died, and then He took Peter, James and John up the mountain where they saw Him transfigured. They saw the LORD shining forth, as in the ancient temple visions. This was the Kingdom.
After the desert experience, according to Luke, Jesus claimed to be the fulfilment of the prophecy in Isaiah 61. The Spirit was upon him, he had been anointed and was to inaugurate the great year of Jubilee (Luke 4.16-21 [Luke 4:2-3]). In the Melchizedek Text (11Q Melch) the same passage in Isaiah is applied to the Jubilee brought by the heavenly high priest Melchizedek, who is the LORD himself, the great year of Jubilee which culminates in the final Day of Atonement. The hostile reaction to this revelation will have led to the formation of an inner group to whom the secret could be communicated. Thus the disciples were chosen, and the Transfiguration made the inner group aware of Jesus’ experience of transformation. The description is authentic; as Jesus was praying, his face shone and his clothes became dazzling white. The voice from heaven this time addressed the disciples: ‘This is my Son, the Chosen One.’ Again this is authentic. The fact that the disciples saw the brightness means that they had become a part of it.
Both Luke (24.25-27) and John (5.39), in very different contexts, record that Jesus found himself in the Old Testament. This is an extraordinary claim, and must be one of the clearest pieces of evidence that Jesus saw himself as the LORD. In first century Palestine, such a belief would have been possible for someone who had achieved the mystical ascent and been transformed. It is only traditions recorded much later in 3 Enoch which show clearly how a human could ascend to the presence of the throne and become ‘the lesser LORD’. Heated debates in the early Christian period, however, as to whether or not there were two powers in heaven, show just where the Christian claim lay. ‘Being’ the LORD had been part of the tradition of the high priests and before them, of the kings. They had worn the Name on their foreheads.85 The principle of temple practice, ‘on earth as it is in heaven’ meant that the act of atonement, in reality the work of the LORD (Deut.32.43 [Deut. 9:19]) was enacted on earth by the high priest. This was the suffering and death that was necessary for the Messiah.
Ellipses mark omissions within Barker’s own sentences.