Terrible wickedness had again spread throughout the land. Only by uniting were the righteous able to defeat the Gadianton robbers and restore peace.
“Gifts of the Spirit which the Lord bestows upon those who believe and obey the gospel of Christ are called signs. That is, their receipt stands as an evidence or sign of the presence of that faith which results from believing the truth. Signs are wonders and miracles; they always and invariably are manifest to and among the faithful saints.
“In every gospel dispensation, the saints have had this promise: ‘These signs shall follow them that believe—in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover; And whosoever shall believe in my name, doubting nothing, unto him will I confirm all my words, even unto the ends of the earth.’ (Morm. 9:24–25. . . .)” (Bruce R. McConkie, Mormon Doctrine, p. 713).
What does the unbeliever’s attitude toward the failure of the promised sign to appear within the time specified show concerning unbelievers in general? What lesson should believers learn concerning signs and salvation? (see D&C 63:8–12).
Signs flow from faith and, indeed, are a product of it. They strengthen the faithful but produce faith only in the spiritually responsive. Their chief purpose, therefore, is not to produce faith but to reward it (see D&C 68:9–11). It is not uncommon in scripture to see the most marvelous signs and evidences of God’s power ignored or rationalized away by those without faith.
The Nephites used three systems of reckoning time:
The first method was to determine the number of years since father Lehi left Jerusalem. This system was used from 600 B.C. to 92 B.C. (see Mosiah 29:44–47, Alma 1:1).
The second method used was to calculate the number of years from the beginning of the reign of the judges. This system was used for about one hundred years, from 92 B.C. to A.D. 9 (see 3 Nephi 2:5–7).
The last method used was “to reckon their time from [the] period when the sign was given, or from the coming of Christ” (3 Nephi 2:8). This system was used for the remainder of the Nephite record.
In 3 Nephi 2:9–19 Mormon introduced two important historical items: (1) the converted followers of Jesus Christ had to unite together for their personal safety (see v. 12), and (2) the converted Lamanites had their curse removed from them (see v. 15).
In 3 Nephi 3:11–26 Mormon once again provided important historical insights that are of value to us today. He pointed out clearly that a key in the deliverance of the Nephites lay in the personal righteousness and courage of the political and military leaders (see vv. 12, 19).
Notice also that Gidgiddoni did not send his armies forth to attack the Gadiantons, but remained “in the center” (v. 21) of Nephite lands and fortified the land against attack. Gidgiddoni said, “We will not go against them, but we will wait till they shall come against us” (v. 21).
Notice how this agrees with the law of God as stated in our own day: “And again, this is the law that I gave unto mine ancients, that they should not go out unto battle against any nation, kindred, tongue, or people, save I, the Lord, commanded them” (D&C 98:33).
The Nephite approach to the captured Gadianton members was remarkable in light of many trends in our present society. Modern societies expend millions of dollars trying to psychoanalyze and rehabilitate criminals. Notice the twofold approach of the Nephites, who understood that the Gadianton conspiracy posed a real threat to both the government and the Church. The Nephites preached the gospel to the robbers to see if they would be converted. If converted, the Gadiantons were freed—a remarkable bit of jurisprudence in and of itself! If the Gadiantons refused to repent, they “were condemned and punished according to the law” (3 Nephi 5:5).
■ What were some of the things the righteous people did to withstand the onslaught of the Gadianton robbers?
■ What did you learn about Mormon? What were his qualifications for the inspired work he did on the Nephite records? (see 3 Nephi 5:13; compare with chapter heading for Moroni 2).
In 3 Nephi 6–10 a warning example is given for the members of the Church of Jesus Christ in the last dispensation. The Nephite members of the Church who escaped destruction were those who repented and heeded the voice of the prophets.
As the Nephites began to prosper, what sin entered in among them? (see 3 Nephi 6:12–13). What did this inequality do to the Church? (see v. 14). What did Mormon say was the real cause of this iniquity? (see v. 15). What generally happens when people begin to believe that they are better than others? How does this part of Book of Mormon history substantiate Proverbs 16:18?
As the Nephites began to “wilfully rebel against God” (3 Nephi 6:18), prophets of the Lord were sent to testify boldly of Christ and the redemption and against the sins and iniquities of the people (see v. 20). How did the wicked react to this preaching? (see vv. 21, 23). When complaints were registered with the governor, the chief judge in Zarahemla, how did these evil men circumvent the law? (see vv. 27–30). Regarding this, Elder Robert L. Simpson said:
“Times have not changed. Less than two months ago, most of you read the disturbing article in our newspapers about a group of individuals who have established a so-called Satanic church, with the sole purpose to participate only in the realms of evil and darkness. They are in open defiance of and diametrically opposed to all of His holy purposes that bring us together in this great conference. Without a goodly number of God-fearing men committed to the cause of truth, these societies of evil could well take over our society.
“The only effective tool against evil and darkness is truth and light, particularly truth and light held in the hands of those bearing God’s Holy Priesthood: worthy, dedicated men such as I see before me here today.
“No man or boy who has accepted the commitment of priesthood can stand idly by, for if we do not abide in this covenant with the Lord, if we are less than anxiously engaged in doing something about it, he says: ‘. . . ye are not worthy of me.’ (D&C 98:15.)” (in Conference Report, Apr. 1967, p. 69).
Mormon wrote that a “just man” kept the Nephite record (see 3 Nephi 8:1). This man was Nephi, a grandson of Helaman (see 3 Nephi 23:7, 12). The following chart will be helpful in understanding how Nephi fit into Nephite genealogy:
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A tempest, as referred to in 3 Nephi 8:6, is an intense, violent wind. Such a furious storm is often accompanied by rain, hail, or snow and frequently causes destruction over a widespread area.
That God is in control of the elements has been attested to by the scriptures and modern prophets. Elder Bruce R. McConkie wrote about the Lord’s control of earthquakes:
“Since the earth has been in its present fallen or telestial state, it has been subject to earthquakes. These are part of the Lord’s plan; they come by his power and fulfil his purposes. By them he delivers his servants from perils, destroys the wicked, and leaves a sign that his hand has been in transcendent events. (Hela. 12:7–17.)
“Earthquakes attended the delivery from prison of Paul and Silas in the old world, of Lehi and Nephi in the new. (Acts 16:25–26; Hela. 5:27.) Both the crucifixion and the resurrection of our Lord were attested by earthquakes. (Matt. 27:54; 28:2.) Among the Nephites the quakings and destructions at the time of the crucifixion were so extensive that the whole face of the land was changed and the wicked and rebellious were destroyed. (3 Ne. 8; 9:1–14; 10:9–10.)
“Earthquakes are given as one of the signs of the times; they foreshadow the Second Coming. (Matt. 24:7; Mark 13:8; Luke 21:11; D. & C. 45:33; 87:6.) By them the testimony of the Lord’s power is borne to the people of the earth. (D. & C. 43:25; 88:89), and when the glorious Second Coming itself arrives there will be ‘a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.’ (Rev. 16:18–20; 6:12–17; 8:5; 11:12–15, 19; Zech. 14:4–5; D. & C. 133:22–25.)” (Mormon Doctrine, pp. 211–12).
When He who is the Light of the World died on Calvary, terrible darkness ensued. A pall of darkness lasting for three hours also fell on Jerusalem at this time (see Matthew 27:45), and “the earth did quake, and the rocks rent” (v. 51). This same kind of thick darkness prevailed in Egypt during the plagues brought on by Moses (see Exodus 10:21–23).
In 3 Nephi 9:19 the Lord told the people that their blood sacrifices were to cease. Did the Lord, however, completely do away with sacrifice? According to verse 20, how was sacrifice to continue? Is this type of sacrifice still in effect today?
The comparison between a hen gathering her chicks and the Lord gathering his people offers some interesting insights. A hen cares for her chicks and would sacrifice her life to protect them. When danger threatens, she gathers the chicks under her wings for protection. In a similar way the Lord loves his people, the house of Israel. He gave his life for his people and has sought to gather them together so he could protect and nourish them. On many occasions, however, Israel has chosen to forsake the Lord.
Note in 3 Nephi 10:4 how the Lord told those who were spared that he had gathered the house of Israel often. In verse 5 he said he had tried to gather his children on other occasions, but they rejected him. What did the Lord say Israel must do to be gathered? (see v. 6). What would happen to those of the house of Israel, according to verse 7, if they did not come unto Christ? Why, then, did the people weep as recorded in verse 8? Could it be that they were mourning over those who could have been gathered and thus spared, but who had refused to do so? How does this principle relate to what we are doing today? Have we been called to assist in the gathering? For what purpose? (see D&C 115:6).
According to 3 Nephi 10:11, the Nephites had known this day of destruction would come because they had been warned by their prophets (see 1 Nephi 12:4–5, 19:10–12, Helaman 14:20–29).
What did Mormon want us to learn from the account given in 3 Nephi 10:14–15? Up to the moment when the terrible destruction began, the unbelievers were sure that the prophets had been wrong. They must have thought the prophets were negative, gloomy, and out of touch with reality. Then suddenly, in one great disastrous moment, it became clear just how much in touch with reality the prophets had been. Unfortunately for tens of thousands of those who had previously scoffed, there was no time to reevaluate their skepticism.
Is it much different in our day? We have been amply warned of an impending judgment that will be every bit as terrible and devastating as that which occurred in A.D. 34 (see D&C 29:14–21, 43:19–25, 45:39–42, 88:87–91, 133:41–49). Yet the world at large either ignores such warnings or condescendingly views the prophets as religious fanatics who are out of touch with the real world.
In the preface to the Doctrine and Covenants the Lord warned: “And the day cometh that they who will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles, shall be cut off from among the people” (D&C 1:14; emphasis added). Note also Mormon’s solemn words after the account of the earlier destruction: “And now, whoso readeth, let him understand” (3 Nephi 10:14).
“On one occasion [Karl G. Maeser] was leading a party of young missionaries across the Alps. As they slowly ascended the steep slope, he looked back and saw a row of sticks thrust into the glacial snow to mark the one safe path across the otherwise treacherous mountains.
“Something about those sticks impressed him, and halting the company of missionaries he gestured toward them and said, ‘Brethren, there stands the priesthood. They are just common sticks like the rest of us—some of them may even seem to be a little crooked, but the position they hold makes them what they are. If we step aside from the path they mark, we are lost.’
“I bear witness, my brethren and sisters, fellow students, that in this Church men are as they indeed must be—called of God by prophecy. May we learn in our youth this lesson; it will see us faithful through all of the challenges of our lives. May we learn to follow the brethren” (Boyd K. Packer, Follow the Brethren, Brigham Young University Speeches of the Year [Provo, 23 Mar. 1965], p. 10).
■ After a brief period of seven years of peace, contention again arose in the land. What caused it? (see 3 Nephi 6:10–16; note also Mormon’s commentary in v. 18).
■ Why did Mormon give such detail concerning the destruction of some of the major Nephite cities? Before the Lord destroys a nation or a people, what does he do first? (see 3 Nephi 6:20).
■ What did the thick darkness symbolize, and what did it teach the people? (see 3 Nephi 9:18).
■ Why were the righteous saved? (see 3 Nephi 10:12). Does Doctrine and Covenants 1:14 have similar application for our day?
The central message of every prophet has been the divinity of Jesus Christ. The account in 3 Nephi 11–14 is about the personal appearance of the Savior to the members of the Church on the American continent. Imagine the magnificence of that experience as you read about the visit of the glorified, resurrected Lord.
President Ezra Taft Benson testified:
“How few people in all the history of the world have heard the actual voice of God the Father speaking to them. As the people looked heavenward, ‘they saw a Man descending out of heaven; and he was clothed in a white robe; and he came down and stood in the midst of them’ (v. 8).
“A glorious, resurrected being, a member of the Godhead, the Creator of innumerable worlds, the God of Abraham, Isaac, and Jacob, stood before their very eyes!” (in Conference Report, Apr. 1987, p. 4; or Ensign, May 1987, p. 5).
Elder Bruce R. McConkie indicated how our Lord is “the light and the life of the world” (3 Nephi 11:11):
“When our Lord says, ‘I am the light, and the life, and the truth of the world’ (Ether 4:12), he is teaching that he is the source of life, light, and truth; that he sets the perfect example in their use; and that all men must look to him for these things” (Mormon Doctrine, p. 448).
“At the time of the appearance of the resurrected Jesus Christ to the Nephites, the multitude went forth, felt the resurrected body of the Savior, and testified that ‘it was he, of whom it was written by the prophets, that should come’ and then cried out ‘with one accord, saying: Hosanna!’ (3 Nephi 11:15–16.) The word Hosanna is a transliteration of a Hebrew word of supplication which means in essence ‘Oh, grant salvation.’ Evidently the people were asking the Savior to teach them the way to salvation; thus it is not surprising that he immediately teaches them the basic principles and ordinances of the gospel” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, pp. 261–62).
“When the Savior comes to the Jews in the hour of their distress, as recorded in the Doctrine and Covenants, 45:51–53, he will show them the wounds in his hands and in his feet. . . .
“The Prophet Zechariah has also prophesied of the Savior’s Second Coming and his appearance to the Jews, when they will flee from their enemies and the Mount of Olives shall cleave in twain making a valley in which they shall seek refuge. At that particular time he will appear and they shall say: ‘What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.’ Then will they mourn, each family apart, because they had rejected their Lord.
“It is true that he also showed these wounds to the Nephites when he visited with them with the same purpose in view, to convince them of his identity, and give to them a witness of his suffering. It can hardly be accepted as a fact that these wounds have remained in his hands, side, and feet all through the centuries from the time of his crucifixion and will remain until his Second Coming. But they will appear to the Jews as a witness against their fathers and their stubbornness in following the teachings of their fathers. After their weeping and mourning they shall be cleansed” (Joseph Fielding Smith, Doctrines of Salvation, 2:291–92).
“Among the Latter-day Saints, the preaching of false doctrines disguised as truths of the gospel, may be expected from people of two classes, and practically from these only; they are:
“First—The hopelessly ignorant, whose lack of intelligence is due to their indolence and sloth, who make but feeble effort, if indeed any at all, to better themselves by reading and study; those who are afflicted with a dread disease that may develop into an incurable malady—laziness.
“Second—The proud and self-vaunting ones, who read by the lamp of their own conceit; who interpret by rules of their own contriving; who have become a law unto themselves, and so pose as the sole judges of their own doings. More dangerously ignorant than the first.
“Beware of the lazy and the proud; their infection in each case is contagious; better for them and for all when they are compelled to display the yellow flag of warning, that the clean and uninfected may be protected” (Joseph F. Smith, Gospel Doctrine, p. 373).
The Sermon on the Mount is the Lord’s blueprint for perfection. Of this sermon Elder Harold B. Lee said:
“Christ came not only into the world to make an atonement for the sins of mankind but to set an example before the world of the standard of perfection of God’s law and of obedience to the Father. In his Sermon on the Mount the Master has given us somewhat of a revelation of his own character, which was perfect, or what might be said to be ‘an autobiography, every syllable of which he had written down in deeds,’ and in so doing has given us a blueprint for our own lives” (Decisions for Successful Living, pp. 55–56).
There are several additions or changes in the Book of Mormon sermon which add a great deal of light and knowledge about the teachings found therein. Book of Mormon critics often ask, “If Joseph Smith translated the Book of Mormon from golden plates thousands of years old, how come they use the identical language of the King James Version, which was written in 1611?” Hugh Nibley answered that question in the following manner:
“As to the ‘passages lifted bodily from the King James Version,’ we first ask, ‘How else does one quote scripture if not “bodily?”’ And why should anyone quoting the Bible to American readers of 1830 not follow the only version of the Bible known to them?
“Actually the Bible passages quoted in the Book of Mormon often differ from the King James Version, but where the latter is correct there is every reason why it should be followed. When Jesus and the Apostles and, for that matter, the Angel Gabriel quote the Scriptures in the New Testament do they recite from some mysterious Urtext? Do they quote the prophets of old in the ultimate original? Or do they give their own inspired translations? No, they do not. They quote the Septuagint, a Greek version of the Old Testament prepared in the 3rd Century B.C. Why so? Because that happened to be the received standard version of the Bible accepted by the readers of the Greek New Testament.
“When ‘holy men of God’ quote the scriptures it is always the received standard version of the people they are addressing.
“We do not claim that the King James Version [or] the Septuagint are the original scriptures—in fact nobody on earth today knows where the original scriptures are or what they say. Inspired men have in every age been content to accept the received version of the people among whom they labored, with the Spirit giving correction where correction was necessary.
“Since the Book of Mormon is a translation, . . . into English for English-speaking people whose fathers for generations had known no other scriptures but the standard English Bible, it would be both pointless and confusing to present the scriptures to them in any other form so far as their teachings were correct” (“Literary Style Used in Book of Mormon Insured Accurate Translation,” Church News, 29 July 1961, p. 10).
“It is perhaps safe to say that the Sermon on the Mount is the most quoted and the least understood of all the teachings of Jesus. The translation of Matthew’s account of this sermon in our present New Testament (Matthew 5–7) has caused many people to raise questions concerning the authenticity of the sermon. They ask such questions as the following: Why did the Savior teach that people were better off being poor in spirit than not poor in spirit, or that they were more blessed mourning than not mourning? When he said ‘Blessed are they which do hunger and thirst after righteousness: for they shall be filled,’ with what are they to be filled: hunger, thirst, or righteousness? Also, why did he counsel the people to ‘take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on’? What if all people literally followed this admonition? Who would plant and harvest the crops, feed the children, manufacture the clothes, etc. . . .
“When the resurrected Jesus Christ appeared to the Nephites, he gave them the same sermon. In fact, he specifically told the Nephites, ‘Behold, ye have heard the things which I taught before I ascended to my Father.’ (3 Nephi 15:1.) However, the account of this sermon in the Book of Mormon is much more complete and makes much more sense than the New Testament account. For example, in the Book of Mormon the Savior prefaced his sermon by indicating the teachings that were to follow applied only to those who would ‘come down into the depths of humility and be baptized . . . [and] be visited with fire and with the Holy Ghost, and . . . receive a remission of their sins.’ (3 Nephi 12:2.) Then he related these prerequisite conditions to each of the Beatitudes that followed: ‘Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven. And again, blessed are all they that mourn, for they shall be comforted.’ (3 Nephi 12:3–4. Italics added.) This more complete version of the sermon changes the entire emphasis of the Beatitudes. Here the Savior is not saying ‘you are more blessed if you mourn than if you do not mourn,’ but he is saying ‘If you are called upon to mourn, then you are blessed if you come unto me, are baptized, receive the Holy Ghost, etc.’ Thus, if you do truly hunger and thirst after righteousness, you shall be filled ‘with the Holy Ghost.’ (3 Nephi 12:6.)
“It is also of interest to note that each of the Beatitudes in the Book of Mormon begins with the coordinating conjunction ‘and,’ which helps to relate them back to the introductory statement” (Ludlow, Companion to Your Study of the Book of Mormon, pp. 263–64).
The following items help illustrate insights gained from the Book of Mormon sermon:
1. “The salt of the earth” (3 Nephi 12:13). The Bible account reads, “Ye are the salt of the earth” (Matthew 5:13). The Book of Mormon account indicates that to be “the salt of the earth” is a goal for which members of the Church should strive. In the Mosaic sacrificial ritual, salt was a token of covenants with God (see Numbers 18:19, 2 Chronicles 13:5). In a similar sense, Saints should be tokens or symbols of the Christlike life. Doctrine and Covenants 101:39–40 indicates what one must do to be accounted as the “salt of the earth.”
2. “Whosoever is angry with his brother” (3 Nephi 12:22). The New Testament account of the Savior’s teachings is, “Whosoever is angry with his brother without a cause shall be in danger of the judgment” (Matthew 5:22). The Savior’s teachings on this subject in the Book of Mormon are the same except that the phrase “without a cause” is deleted.
3. “If ye shall come unto me” (3 Nephi 12:23). The Bible says, “If thou bring thy gift to the altar” (Matthew 5:23). The Book of Mormon clarifies this by stating that we cannot come unto Christ and at the same time have harsh feelings toward our fellowmen.
4. “Suffer none of these things to enter into your heart” (3 Nephi 12:29). The Book of Mormon account completely drops the biblical command, “If thy right eye offend thee, pluck it out. . . . If thy right hand offend thee, cut it off” (Matthew 5:29–30). These verses in the New Testament, which are obviously symbolical admonitions, have raised many questions among Bible readers. The Book of Mormon account clarifies the intended meaning of how one avoids lust: “Suffer none of these things to enter into your heart; . . . deny yourselves of these things” (3 Nephi 12:29–30). The Savior’s statement can also better be understood through Book of Mormon examples of how a true saint accepts persecution (see Helaman 3:33–35, 3 Nephi 6:13). We are to accept suffering and persecution patiently, prayerfully, and humbly.
5. “I would that ye should be perfect” (3 Nephi 12:48). Elder Joseph Fielding Smith commented on this perfection:
“Those who receive exaltation in the celestial kingdom are promised the fulness thereof. ‘All things are theirs, whether life or death, or things present, or things to come.’ [D&C 76:59.] Our Father in heaven is infinite; he is perfect; he possesses all knowledge and wisdom. However, he is not jealous of his wisdom and perfection, but glories in the fact that it is possible for his children who obey him in all things and endure to the end to become like him.
“Man has within him the power, which the Father has bestowed upon him, so to develop in truth, faith, wisdom, and all the virtues, that eventually he shall become like the Father and the Son; this virtue, wisdom, and knowledge on the part of the faithful does not rob the Father and the Son, but adds to their glory and dominion. Thus it is destined that those who are worthy to become his sons and joint-heirs with our Redeemer, would be heirs of the Father’s kingdom, possessing the same attributes in their perfection, as the Father and the Son now possess” (Doctrines of Salvation, 2:35).
6. “Vain repetitions” (3 Nephi 13:7). The word vain means empty, hollow, deceiving, lacking genuineness. Vain repetitions in prayer can refer to words or phrases that are used without real thought, feeling, or meaning. It can also refer to set prayers that are repeated over and over. An example is the Zoramites’ rote prayer from the Rameumptom, which was thoughtlessly repeated each week (see Alma 31:14–22). For additional insight into what constitutes vain prayers, see Alma 34:28.
7. The Lord’s Prayer (see 3 Nephi 13:9–13). The prayer Jesus offered here drops the phrase, “Thy kingdom come” (Matthew 6:10). The reason may be that Jesus established his church and, therefore, the kingdom had come.
8. “Take . . . no thought for the morrow” (3 Nephi 13:34). The Book of Mormon clarifies the meaning of Matthew 6:25–32 by indicating that Jesus was speaking to his chosen Twelve for this portion of the sermon (see 3 Nephi 13:25–34). The Book of Mormon further clarifies this point by saying that after Jesus delivered this charge to the Twelve, he then turned and began to speak to the multitude again (see 3 Nephi 14:1).
Regarding our acting upon the Lord’s commands, President Spencer W. Kimball said:
“There are many people in the Church today who have failed to do, and continue to argue against doing, the things that are requested and suggested by this great organization.
“The Lord said also, ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven. . . .’ (Matt. 7:21.) And I was thinking that there are as many wards and branches in the Church as there are people in this room, one for one. And what great accomplishment would be accomplished if every bishop and every branch president in all the world, wherever it’s possible (of course there are a few places where this is not permitted), had a storage such as has been suggested here this morning—and took to their three or four or five hundred members the same message, quoting scripture and insisting that the people of their wards and branches do the things the Lord has requested, for we know that there are many who are failing.
“And then I hear them argue, ‘Well, suppose we do put away a lot and then someone comes and takes it from us, our neighbors who do not believe.’ That’s been answered this morning.
“And so my feeling is today that we emphasize these two scriptures: ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.’ And the other: ‘Why call ye me, Lord, Lord, and do not the things which I say?’
“Think of the number of people represented here this day by the stake presidents, mission presidents, and others who are directors, who have many people under them. Our 750 stakes—all of them including hundreds, sometimes thousands, of members—show the power that we have, if we go to work and actually push this matter until it is done. We talk about it, we listen to it, but sometimes we do not do the things which the Lord says” (in Conference Report, Apr. 1976, pp. 169–70; or Ensign, May 1976, p. 124).
■ Consider carefully the following review of the Christlike qualities mentioned in 3 Nephi 11–14:
Jesus, “the law, and the light” (3 Nephi 15:9), continued teaching the people that everyone must look to him in order to receive eternal life. The Nephites heard Jesus pray to the Father for them, and they witnessed a portion of Christ’s power as he performed miracles among them.
Jesus said that “old things had passed away, and that all things had become new” (3 Nephi 15:3). The law of Moses, the old covenant, was the preparatory gospel administered by the lesser priesthood (see D&C 84:26–27). When it was fulfilled, the new covenant, the fulness of the gospel of Jesus Christ, was given.
It is important to understand what is meant by the law as opposed to the prophets (see 3 Nephi 15:10). At the time of Jesus the Jewish scriptures (our Old Testament) were divided into three major sections. The Law, or the Torah, included the five books of Moses (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). The Prophets included the writings of the various prophets (such as Isaiah, Jeremiah, Ezekiel and Daniel). The third section, the Writings, included the historical books (such as Joshua, Judges, Samuel, Kings) and the poetic books (such as Psalms and Proverbs).
The prophecies and covenants given through the prophets but not fulfilled by the Atonement and Resurrection were not done away with, and are still in force. For example, the promises concerning the eventual gathering of Israel, its restoration to the lands of promise, and the events concerning the ushering in of the Millennium belong to the category Jesus called the Prophets. Some of these promises go all the way back to Adam. Enoch foretold many of them. They are involved in Abraham’s covenant. Moses himself gave many of the details concerning these prophetic promises. They also include teachings, such as the Ten Commandments, which never are done away with. Jesus repeated a portion of Malachi and told the Nephites to record it (see 3 Nephi 24–25). From this, Latter-day Saints know that the law of tithing was not a part of the law of Moses that was fulfilled in Christ, as some churches claim.
The law that was done away with in Christ was the strict ceremonies, observances, and offerings peculiar to the law of Moses. Thus Jesus could say, “For behold, the covenant which I have made with my people is not all fulfilled; but the law which was given unto Moses hath an end in me” (3 Nephi 15:8).
Note that it was Jesus who instituted, fulfilled, and announced the fulfillment of the law of Moses (see v. 5).
You will not discover the superiority of the gospel over the law of Moses if you think the law of Moses was harder to live than the gospel. The following statement by Elder Neal A. Maxwell helps illustrate this:
“One of the ironies which is fostered, at times innocently, in the Church, is the feeling we have that the spirit of the law is superior to the letter of the law because for some reason it seems more permissive or less apt to offend others. The reverse is true. The spirit of the law is superior because it demands more of us than the letter of the law. The spirit of the law insists that we do more than merely comply superficially. It means, too, that we must give attention to the things that matter most and still not leave the others undone” (For the Power Is in Them, pp. 46–47).
Each of the twelve tribes of Israel was assigned an area of land for their inheritance in the land of Canaan. In addition to the inheritance they received there, the descendants of Joseph also received the land of the Americas as part of their inheritance. The Savior told the twelve Nephite disciples that they and their people were “a remnant of the house of Joseph” (3 Nephi 15:12), and “this is the land of your inheritance” (v. 13).
The covenant the Father made with the house of Israel included the blessings of the gospel, “which are the blessings of salvation, even of life eternal” (Abraham 2:11). When the house of Israel rejected the gospel in its fulness, its blessings were removed and given to the Gentiles, hence the Savior’s words that the Gentiles too would receive the fulness of the gospel (see 3 Nephi 16:6–7).
When the Gentiles reject the gospel, the word of the Lord will be taken from them and given back to the house of Israel (see vv. 10–12). If the Gentiles then repent and return unto the Lord, “behold they shall be numbered among my people, O house of Israel” (v. 13). Should the Gentiles continue to reject the covenant, however, they will be trodden down and cast out from the promised blessings (see v. 15).
It should be remembered that the Book of Mormon uses the title Gentile in a special way (see student manual commentary on 1 Nephi 13:1–3).
Although the scattered tribes of Israel are lost to the knowledge of man, they are not lost to God. He knows where they are, “for he knoweth whither he hath taken them” (3 Nephi 17:4). The fact that the Savior would visit them is interesting in that it suggests there will someday be available a third account of Jesus’ visits to his people.
“Earlier in the Book of Mormon (2 Nephi 29:11–14), the Lord promises that in the mouths of three great scriptural witnesses the divinity of Christ would be established. It is of interest to note that evidently the resurrected Jesus Christ appeared to all of the peoples who were to write these great scriptural witnesses. He appeared as a resurrected being to the Jews, from whom we get the Bible; he appeared as a resurrected being to the Nephites, from whom we get the Book of Mormon; and he promises here that he is going to appear as a resurrected being to the lost tribes of Israel, from whom shall come the third great scriptural witness” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, p. 271).
What committed Latter-day Saint does not long to be filled with the Spirit? What disciple of Christ would not be overwhelmed with joy at the possibility of having his soul filled so that it would never hunger and thirst again? This is the message of 3 Nephi 18.
The Nephites had seen the resurrected Christ descend from the heavens, touched his hands and feet, and learned for themselves that this was no vision but a real and tangible being. They had sat at his feet and heard his teachings, and heard him utter things they were incapable of repeating. They had seen many people with severe physical handicaps healed by his touch, and witnessed fire and angels come down from heaven to encircle their children. Any one of these events would be spiritually overwhelming, and it is difficult to imagine the spiritual impact of all of them happening together.
With that spiritual preparation the Nephites were given the ordinance of the sacrament. We are told that after they partook of the bread and wine, they “were filled” (see vv. 4–5, 9). What were the Nephites filled with—the bread and wine? Though it is not clarified here, the Savior earlier had promised that those who “hunger and thirst after righteousness . . . shall be filled with the Holy Ghost” (3 Nephi 12:6). The next day when the Savior came again, he said, “He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled” (3 Nephi 20:8).
We can experience what the Nephites experienced that day. While we may not have the same remarkable events occur to prepare us for being born again, we can in many ways prepare ourselves. Elder Marion G. Romney talked about making the partaking of the sacrament an active, spiritual experience:
“Now partaking of the sacrament is not to be a mere passive experience. We are not to remember the Lord’s suffering and death only as we may remember some purely secular historical event. Participating in the sacrament service is meant to be a vital and a spiritualizing experience. Speaking of it, the Savior said:
“‘. . . And it shall be a testimony unto the Father that ye do always remember me.’ (III Nephi 18:7.)
“In order to testify, one’s mind has to function, and it must be concentrated upon the thing to be testified. And we are not only to partake of the emblems of the sacrament in remembrance of the Redeemer, testifying that we do always remember him, but we are also thereby to witness unto the Father that we are willing to take upon us the name of his Son and that we will keep his commandments. This amounts to a virtual renewal of the covenant of baptism, for you will recall that candidates for baptism are, among other things, to
“‘. . . witness before the church that they . . . are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end. (D. & C. 20:37.)’” (in Conference Report, Apr. 1946, pp. 39–40).
President David O. McKay taught that when a spiritual price is paid, we can reap the blessings of being filled with the Spirit:
“No more sacred ordinance is administered in the Church of Christ than the administration of the sacrament. . . .
“There are three things fundamentally important associated with the administration of the sacrament. The first is self-discernment. It is introspection. ‘This do in remembrance of me,’ but we should partake worthily, each one examining himself with respect to his worthiness.
“Secondly, there is a covenant made; a covenant even more than a promise. . . .
“Thirdly, there is another blessing, and that is a sense of close relationship with the Lord. There is an opportunity to commune with oneself and to commune with the Lord. . . .
“Brethren, we recommend that we surround this sacred ordinance with more reverence, with perfect order, that each one who comes to the house of God may meditate upon his goodness and silently and prayerfully express appreciation for God’s goodness. Let the sacrament hour be one experience of the day in which the worshiper tries at least to realize within himself that it is possible for him to commune with his God.
“Great events have happened in this Church because of such communion, because of the responsiveness of the soul to the inspiration of the Almighty. I know it is real. . . .
“But the lesson I wish to leave tonight is: Let us make that sacrament hour one of the most impressive means of coming in contact with God’s spirit. Let the Holy Ghost, to which we are entitled, lead us into his presence, and may we sense that nearness, and have a prayer offered in our hearts which he will hear” (in Conference Report, Apr. 1946, pp. 112, 114, 116).
The sacrament is a sacred ordinance and should be participated in only when a person is striving sincerely to keep the covenants thereof. However, if a person waits until he is totally free from sin, he will never partake of the sacrament. The sacrament is a source of spiritual power, and not to partake cuts a person off from that power and compounds the problem of becoming more worthy. However, sins of a serious nature may cause us to lose the privilege of partaking of the sacrament through probation, disfellowshipment, or excommunication. Generally, if a sin is serious enough to warrant not partaking of the sacrament for any length of time, it is probably serious enough to warrant a discussion of that transgression with priesthood leaders.
Elder Delbert L. Stapley explained that there is a way to become worthy to partake of the sacrament again, even in the case of transgression: “Emphasizing as I have, the importance of worthiness in partaking of the sacrament of our Lord, maybe there are some of you, I hope not, that have a feeling you have been unworthily partaking. Remember, we have in the Church the principles of repentance, and of forgiveness. Certainly one who truly repents with all their heart and [does] the works of righteousness can be forgiven and the Lord will remember their sins no more. Such an individual can reinstate himself [with the help and counsel of priesthood leaders] to worthily partake of the emblems of our Lord” (The Sacrament, Brigham Young University Speeches of the Year [Provo, 8 May 1956], p. 9).
■ What did Jesus mean when he said, “I am the law, and the light”? (3 Nephi 15:9).
■ Read John 10:16. What did the Savior mean in this verse?
■ Why was the Savior’s joy full? (see 3 Nephi 17:20).
■ Now that you have read several scriptures and other teachings about the sacrament, develop your own plan for making the sacrament a more meaningful part of your life.
The Savior continued to minister to the Nephite Saints. He foretold of events that would transpire upon the earth prior to the glorious Second Coming.
“When Christ appeared to the Nephites on this continent, he commanded them to be baptized, although they had been baptized previously for the remission of their sins. . . . The Savior commanded Nephi and the people to be baptized again, because he had organized anew the Church under the gospel. [3 Nephi 19:7–15.] Before that it had been organized under the law. [3 Nephi 9:15–22, 11:10–40, 12:18–19, 15:4–10.]
“For the same reason Joseph Smith and those who had been baptized prior to April 6, 1830, were again baptized on the day of the organization of the Church” (Joseph Fielding Smith, Doctrines of Salvation, 2:336).
“Perfect prayers are those which are inspired, in which the Spirit reveals the words which should be used. (3 Ne. 19:24.) ‘And if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus and it shall be done. But know this, it shall be given you what you shall ask.’ (D. & C. 50:29–30.)” (Bruce R. McConkie, Mormon Doctrine, p. 586).
Compare this statement with what Paul wrote in Romans 8:26.
One evidence of apostasy is the belief that the members of the Godhead are one being. From passages of scripture in the New Testament that say the members of the Godhead are one, some Bible students have concluded that they are one in substance. As recorded in John 17:20–22, Jesus prayed to the Father for his disciples and said:
“Neither pray I for these alone, but for them also which shall believe on me through their word;
“That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
“And the glory which thou gavest me I have given them; that they may be one, even as we are one” (emphasis added).
The Book of Mormon clarifies one meaning of this passage. According to 3 Nephi 19:28–29, how were Jesus and the Father one? How did the disciples become one with them? When we strive to become pure and clean, do we not become like them and thus one with them? After we have been purified, we receive the glory and power of Christ in us as Christ received glory and power from his Father.
Note in 3 Nephi 19:33 how the multitude understood in their hearts the words of Christ’s prayer. What might this refer to?
According to verses 35 and 36, what are the conditions upon which great spiritual experiences are given? (see also Ether 12:6).
“I feel that a comprehension of the sacredness of the sacrament of the Lord’s Supper is important to the members of the Church. We partake of physical food—that is, we partake of bread and water etc., to nourish the physical body. It is just as necessary that we partake of the emblems of the body and blood of our risen Lord to increase our spiritual strength” (George Albert Smith, in Conference Report, Apr. 1908, p. 34).
“When the Lord is speaking of his covenants, he is not confining them to the descendants of Lehi, but applies them to all the house of Israel. ‘And verily, verily, I say unto you, that when they [the covenants as recorded by Isaiah] shall be fulfilled then is the fulfilling of the covenant which the Father hath made unto his people, O house of Israel. And then shall the remnants, which shall be scattered abroad upon the face of the earth, be gathered in from the east and from the west, and from the south and from the north; and they shall be brought to the knowledge of the Lord their God, who hath redeemed them. And the Father hath commanded me that I should give unto you this land, for your inheritance.’ [3 Nephi 20:12–14.]
“Much of our misunderstanding, however, seems to come out of the interpretation placed upon the succeeding verses: ‘And I say unto you, that if the Gentiles do not repent after the blessing which they shall receive, after they have scattered my people—Then shall ye, who are a remnant of the house of Jacob, go forth among them; and ye shall be in the midst of them who shall be many; and ye shall be among them as a lion among the beasts of the forest, and as a young lion among the flocks of sheep, who, if he goeth through both treadeth down and teareth in pieces, and none can deliver. Thy hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. And I will gather my people together as a man gathereth his sheaves into the floor.’ [3 Nephi 20:15–18.]
“Are we justified in applying this merely to the Lamanites and saying that they are to go forth as a young lion pouring out vengeance upon the gentiles? Also does the phrase, ‘Ye who are a remnant of the house of Jacob,’ in verse 16, have reference just to the Lamanites? The verses which follow indicate that it has reference to the remnants of Israel, which had been scattered in all lands. To apply it to the Lamanites in face of the entire theme of this discourse, in my judgment, narrows it too greatly. Then again, this prophecy was also given to Micah and has reference to ‘many people,’ not merely to the gentiles on this land” (Smith, Doctrines of Salvation, 2:249–50).
“Is it necessary that we be of the house of Israel in order to accept the gospel and all the blessings pertaining to it? If so, how do we become of the house of Israel, by adoption or by direct lineage?
“Every person who embraces the gospel becomes of the house of Israel. In other words, they become members of the chosen lineage, or Abraham’s children through Isaac and Jacob unto whom the promises were made. The great majority of those who become members of the Church are literal descendants of Abraham through Ephraim, son of Joseph. Those who are not literal descendants of Abraham and Israel must become such, and when they are baptized and confirmed they are grafted into the tree and are entitled to all the rights and privileges as heirs” (Smith, Doctrines of Salvation, 3:245–46).
A careful reading of 3 Nephi 21:9–11 suggests that the Lord was referring to the Prophet Joseph Smith when he said, “The life of my servant shall be in my hand” (v. 10; see also Isaiah 52:13–15, 3 Nephi 20:43–44).
“The ‘New Jerusalem’ of the last days will be built on the American continent by (1) ‘the remnant of Jacob,’ (2) the Gentiles who ‘shall come into the covenant and be numbered among . . . the remnant of Jacob,’ and (3) ‘as many of the house of Israel as shall come.’ (3 Nephi 21:22–25. Read also 3 Nephi 20:22; Ether 13:1–12.) After quoting extensively from chapters 20 and 21 of 3 Nephi, President Marion G. Romney explained the role of the ‘remnant of Jacob’ in building the New Jerusalem:
“‘From these declarations by Jesus, it is certain that the believing, repentant, righteous, faithful Indians shall be among “the remnant of Jacob” who are to build the New Jerusalem to which the Savior will come.
“‘As early as 1831 the Lord assured the Prophet Joseph that “before the great day of” his coming should arrive “Jacob shall flourish in the wilderness, and the Lamanites shall blossom as the rose.”’ (D&C 49:24.)” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, p. 281).
“Search the scriptures—search the revelations which we publish, and ask your Heavenly Father, in the name of His Son Jesus Christ, to manifest the truth unto you, and if you do it with an eye single to His glory nothing doubting, He will answer you by the power of His Holy Spirit. You will then know for yourselves and not for another. You will not then be dependent on man for the knowledge of God; nor will there be any room for speculation. No; for when men receive their instruction from Him that made them, they know how He will save them. Then again we say: Search the Scriptures, search the Prophets and learn what portion of them belongs to you” (Joseph Smith, Teachings of the Prophet Joseph Smith, pp. 11–12).
A person can read the scriptures casually. But when a person searches the scriptures the following words apply: meditate (see Joshua 1:8), study (see 2 Timothy 2:15), heed (see 1 Nephi 15:25), hear (see 1 Nephi 19:24), ponder (see 2 Nephi 4:15).
Notice that the Savior particularly directed his listeners to search the writings of the prophet Isaiah (see 3 Nephi 23:1). In verse 2 we learn why; because Isaiah “spake as touching all things concerning my people which are of the house of Israel.” The Savior also commanded that the writings of all the prophets be carefully studied, for they too testify of important truths (see v. 5).
The mission of Jesus is the major focus of the scriptures; therefore, all scriptures testify of him. Jacob recorded that “none of the prophets have written, nor prophesied, save they have spoken concerning this Christ” (Jacob 7:11). Nephi stated, “My soul delighteth in proving unto my people the truth of the coming of Christ; . . . and all things which have been given of God from the beginning of the world, unto man, are the typifying of him” (2 Nephi 11:4). All scriptures rise from and run into a common source—Jesus Christ, the Son of God. Thus, to expound the scriptures is to speak, teach, write, and testify of Christ.
■ Compare 3 Nephi 19:25, 30 with the blessing promised to each of us in Doctrine and Covenants 88:52, 58, 60.
■ Read and study the cross-references listed in 3 Nephi 21:12a. Add Mormon 5:24 and 1 Nephi 14:14 to these references. Why would the Lord use the metaphor of “a lion among the beasts of the forest” (3 Nephi 21:12) to describe Israel’s power in the last days?
■ Outline the events in 3 Nephi 21:22–28 as foretold by the Savior.
■ Why did the Savior say, “Great are the words of Isaiah”? (3 Nephi 23:1–3).
The Savior concluded his visit to the Nephite Saints by teaching them of all things from the beginning to the Second Coming. Never in the history of our earth have members of the Church as a collective body received greater blessings than these Saints.
Notice that in 3 Nephi 24 the Savior again demonstrated the value of scripture. He supplied the Nephites with the writings of Malachi, an Old Testament prophet who lived nearly two hundred years after Lehi left Jerusalem. His teachings would not have been on the plates of brass.
One fulfillment of the prophecy found in verse 1 happened when the Lord appeared in the Kirtland Temple on 3 April 1836 (see D&C 110), but the complete fulfillment will take place as part of the Second Coming.
“It is generally supposed that sacrifice [blood 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. . . .
“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” (Joseph Smith, Teachings of the Prophet Joseph Smith, pp. 172–73).
President Heber J. Grant testified that “if the people will pay their tithes and offerings, they will not only be blessed in their material affairs, but they will be abundantly blessed with increased outpouring of the Spirit of the Lord” (Gospel Standards, p. 106). This is a part of the promise the Lord made through his servant Malachi. The Lord will not only open the windows of heaven and pour down spiritual blessings, but he will also preserve our fruits and vegetables—the labor of our hands—from destruction as well (see Malachi 3:8–12).
Concerning our fast offerings, President Marion G. Romney said: “One of the important things the Lord has told us to do is to be liberal in our payment of fast offerings. I would like you to know that there are great rewards for so doing—both spiritual and temporal rewards. The Lord says that the efficacy of our prayers depends upon our liberality to the poor” (in Conference Report, Mar.–Apr. 1979, p. 135; or Ensign, May 1979, p. 95).
A jewel is a precious stone measured by its intrinsic and extrinsic value in the marketplace of men. God’s jewels, as indicated in 3 Nephi 24:13–18, are those people who keep his ordinances and do not speak against their Lord. Those characteristics show the way to “discern between the righteous and the wicked, between him that serveth God and him that serveth him not” (v. 18; see also D&C 60:4, 101:3, Exodus 28:15–21).
“It would be well to consider this verse [Malachi 4:1; see also 3 Nephi 25:1] carefully to see what Malachi wrote under inspiration from the Lord. He meant that if we do not do things in the Lord’s way, we act wickedly and hence would be destroyed. What is meant by the word root? I could well ask, What are my roots? Why, my roots are where I came from. My roots are my parents, my progenitors or ancestors in a direct bloodline. The blood that runs in my veins came to me through my father and my mother, through my grandmothers and my grandfathers, and so on back through the direct lineage of my father and mother. What then is meant by the word branch? If I consider myself as the trunk of the tree, nourished and supported by my roots, then the branches constitute that which comes from me. My branches are my children and my grandchildren, etc. In other words, my branches are the posterity that comes from me as branches spring from the trunk of a tree” (Theodore M. Burton, God’s Greatest Gift, pp. 194–95).
If men are to have both their roots and branches after resurrection and judgment, important ordinances must be tended to which serve to guarantee such blessings. These are the higher ordinances of exaltation taught within the temples of the Lord.
Referring to Malachi’s prophesy of the sending of Elijah (see 3 Nephi 25:5), Joseph Smith taught: “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” (Teachings, p. 172).
Elijah appeared to Joseph Smith and Oliver Cowdery on 3 April 1836 in the Kirtland Temple. There he restored the keys of the sealing power. This authority binds on earth and in heaven all who enter into the new and everlasting covenant of priesthood and of marriage and who receive all other ordinances necessary for salvation. In this sense, for those who accept and are faithful to the ordinances of God’s house, families are forever.
“The higher ordinances, the greater blessings which are essential to exaltation in the kingdom of God, and which can only be obtained in certain places, no man has a right to perform except as he receives the authority to do it from the one who holds the keys. It makes no difference how great an office you have, what position in the Church you hold, you cannot officiate unless the keys, the sealing power, is there back of it. That is the thing that counts, and that is why Elijah came. . . .
“Elijah restored to this Church and, if they would receive it, to the world, the keys of the sealing power; and that sealing power puts the stamp of approval upon every ordinance that is done in this Church and more particularly those that are performed in the temples of the Lord. Through that restoration, each of you, my brethren, has the privilege of going into this house or one of the other temples (I believe most of you have done so) to have your wife sealed to you for time and for all eternity, and your children sealed to you also, or better, have them born under that covenant.
“What a glorious privilege it is to know that the family organization will remain intact. It is not destroyed. It does not come to an end when we have complied with the divine law, by virtue of the keys which are held by the President of the Church” (Joseph Fielding Smith, Doctrines of Salvation, 3:129–30).
“Now the Lord has placed us on probation as members of the Church. He has given us the Book of Mormon, which is the lesser part, to build up our faith through our obedience to the counsels which it contains, and when we ourselves, members of the Church, are willing to keep the commandments as they have been given to us and show our faith as the Nephites did for a short period of time, then the Lord is ready to bring forth the other record and give it to us, but we are not ready now to receive it. Why? Because we have not lived up to the requirements in this probationary state in the reading of the record which had been given to us and in following its counsels” (Joseph Fielding Smith, in Conference Report, Sept.–Oct. 1961, p. 20).
“The Nephites believed in Christ; they wrote and prophesied of him and his mission, and while there is no opprobrium that can justly be attached to one who believes in the Book of Mormon, there is no valid reason why Latter-day Saints should speak of themselves as ‘Mormons’ or of the Church as the ‘Mormon Church.’ Missionaries should not be engaged in ‘selling Mormonism,’ but in the mission of persuading people to believe in Christ, the Son of God, and of becoming members of his Church—The Church of Jesus Christ. The term Latter-day Saints is added to the name merely to distinguish us from the former-day Saints. . . .
“While there can be no disgrace nor condemnation in being called ‘Mormons,’ and the Church, the ‘Mormon Church,’ the fact remains, and this we should all emphasize, that we belong to The Church of Jesus Christ of Latter-day Saints, the name the Lord has given by which we are to be known and called” (Joseph Fielding Smith, Answers to Gospel Questions, 4:174–75).
“The revelations also speak of the day when the Lord’s vineyard shall be burned, a day when the righteous shall be preserved, but one in which every corruptible thing shall be consumed, in which the elements shall melt with fervent heat and all things shall become new. (D. & C. 101:23–25; Mal. 3; 4.) That is the day in which the tares shall be burned (D. & C. 101:66), in which the Lord will ‘consume the wicked with unquenchable fire.’ (D. & C. 63:32–34, 54; Matt. 3:12; Luke 3:17.) Finally, all those who suffer the second death shall suffer the vengeance of eternal fire (D. & C. 63:17; 76:44, 105); their torment shall be ‘as a lake of fire and brimstone, whose flame ascendeth up forever and ever.’ (Alma 12:17.)” (Bruce R. McConkie, Mormon Doctrine, p. 280).
In one sense this fire is figurative because it does not bring an end to the existence of the wicked individuals; they go on living in eternity. But the fire is real in the sense that it causes actual mental pain and remorse. Doctrine and Covenants 19:1–20 also discusses the effects of this suffering.
The fourth article of faith tells us that baptism is “by immersion for the remission [or taking away] of sins.” Being immersed in water symbolizes, among other things, the cleansing or washing away of our sins. The cleansing, however, is symbolic. Sins are not literally washed off, ending up in the water of the baptismal font. But how are sins and the effects of sin upon a person taken away?
Two things work together to bring about this cleansing—the scriptural word is sanctification. First, sanctification is made possible because of Christ’s atoning sacrifice. He paid the price with his own life to meet the demands of justice. The Lord told Adam that we are sanctified by the blood of Christ (see Moses 6:59–60). It was the giving of this blood, the symbol of life (see Leviticus 17:11), which makes our sanctification possible. Second, a person is actually cleansed or purified of the terrible effects of sin by the sanctifying, cleansing, purging influence of the Holy Ghost. We are “sanctified by the reception of the Holy Ghost” (3 Nephi 27:20). Nephi wrote that when we repent and are baptized, “then cometh a remission of your sins by fire and by the Holy Ghost” (2 Nephi 31:17). Alma taught this doctrine as well (see Alma 13:12).
Immediately after teaching this doctrine of faith, repentance, baptism, and the reception of the Holy Ghost, Jesus said, “This is my gospel” (3 Nephi 27:21). Compare this to Christ’s teachings in 3 Nephi 11:31–40.
We gain most of our understanding about translated beings from 3 Nephi 28:
In verses 13–15 Mormon explained that translated beings are also transfigured. Elder Bruce R. McConkie defined this state as follows:
“Transfiguration is a special change in appearance and nature which is wrought upon a person or thing by the power of God. This divine transformation is from a lower to a higher state; it results in a more exalted, impressive, and glorious condition. . . .
“By the power of the Holy Ghost many prophets have been transfigured so as to stand in the presence of God and view the visions of eternity. Speaking of such an occasion in his life, Moses recorded: ‘Now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for I should have withered and died in his presence; but his glory was upon me; and I beheld his face, for I was transfigured before him.’ (Moses 1:11; D. & C. 67:11.) . . .
“Similarly, when the Three Nephites ‘were caught up into heaven, and saw and heard unspeakable things,’ they were transfigured” (Mormon Doctrine, p. 803).
The difference, then, between transfiguration and translation is that transfiguration is more temporary. The Three Nephites were transfigured for a time so that they could view the visions of eternity. They were also translated, which condition is of a longer duration, until the Judgment Day.
In 3 Nephi 29 Mormon warned the wicked that the coming forth of the Book of Mormon in the latter days is a sign that the restoration of the children of Israel to the lands of their inheritance is beginning to be fulfilled (see v. 1), the words of the prophets shall all be fulfilled (see vv. 2–3), and the Lord will bring down justice on the wicked (see vv. 4–9).
Who commanded Mormon to write what he did? What messages did Mormon have for our day? What did he tell us to turn from? What did he tell us to do? Why do you think Mormon felt so strongly about what he said?
■ The scriptural account does not tell us how “all things, even from the beginning until the time that [Christ] should come in his glory” (3 Nephi 26:3) could be taught in as short a time as they were, but divine power seems manifest in the teaching process. Even the little children were able to be involved in this kind of teaching, as the Lord “loosed their tongues that they could utter” (v. 14).
■ The closing words of 3 Nephi are not Mormon’s words. He wrote, “Hear the words of Jesus Christ, . . . behold he commandeth me that I should write, saying:” (v. 1). What follows is an appeal to the Gentiles to repent. This appeal shows how earnestly the Lord wants the Gentiles to join with Israel (see v. 2).
In 3 Nephi the Savior outlined the path that all people must follow in order to receive the blessings of heaven. In 4 Nephi we see the results of following that path, and we also see the consequences of disobedience.
When the Book of Mormon was first printed, 3 and 4 Nephi were each called Book of Nephi. In 1879 Elder Orson Pratt, authorized to prepare a new edition of the Book of Mormon for the Church, added Third and Fourth to the two books in order to help distinguish one from the other.
In 4 Nephi Mormon condensed approximately 285 years of writings and history into four pages, a single chapter of forty-nine verses. The four original writers of the material Mormon abridged were Nephi, the son of Nephi the disciple of Christ, Amos, the son of Nephi, and Amos and Ammaron, the sons of the first Amos (see 4 Nephi 1:19–21, 47–48).
What enabled the people at this time to achieve such a remarkable society and to maintain it for such a long time?
“There have been times when certain peoples of the earth have been willing to listen to the voice of God, when they have had among them prophets to teach them, when they have been directed by constant revelation, when their hearts have been set upon righteousness, and one condition of that kind we read of very briefly in the Bible. But there are very few sentences recorded regarding it. It was during the time of Enoch. So righteous did his people become that the Lord took them from the earth. [Gen. 5:22–24; Heb. 11:5; Moses 6; 7; 8.]
“Upon this continent there was another time of peace and righteousness that prevailed when people were willing to listen to the voice of the Lord. We do not know just how far this influence and this righteousness has prevailed among other peoples from the beginning, because our history is so brief. But upon this continent, for 200 years following the crucifixion of our Redeemer, the people lived in this state of righteousness. . . .
“What a glorious time that must have been when everybody was happy, when everybody was at peace, when everyone loved his neighbor as himself, and above all he loved God, because we are informed here that the thing which brought about this condition of happiness was the fact that the love of God was in the hearts of the people. There never will be a time of peace, happiness, justice tempered by mercy, when all men will receive that which is their right and privilege to receive, until they get in their hearts the love of God” (Joseph Fielding Smith, Doctrines of Salvation, 3:319–20).
After describing the glory and happiness during the “Zion” period of the Nephite society, Mormon quickly sketched how his people moved from that state of complete righteousness to a state of total wickedness. Covering so many years of history in only a few verses suggests that Mormon meant to indicate only the major steps or problems that led to this downfall. These problems included the following:
“We are informed that only the more righteous part of the people were spared from the devastating destruction that preceded the appearance of the Savior on this continent. Certainly among this number must have been many who had been Lamanites as well as many of those who were Nephites. It is interesting to ponder the language of the verses which describe those who remained. Note the use of the past perfect tense with reference to those who had been Lamanites: ‘. . . behold, I will show unto you that the people of Nephi who were spared, and also those who had been called Lamanites, who had been spared, did have great favors shown unto them. . . .’
“This becomes the more significant when we read from 4 Nephi of the conditions which prevailed among the people following the Savior’s visitation: “There were no robbers, nor murderers, neither were there Lamanites, nor any manner of -ites; but they were in one, the children of Christ, and heirs to the kingdom of God.’
“Those who lived to establish the Church of Jesus Christ in America after the Savior had ministered to them were apparently known only as the people of Nephi. A graphic description of them is given in these verses:
“‘And now, behold, it came to pass that the people of Nephi did wax strong, and did multiply exceedingly fast, and became an exceedingly fair and delightsome people.
“‘And they were married, and given in marriage, and were blessed according to the multitude of the promises which the Lord had made unto them.’
“The curse which had been placed upon those who had been Lamanites had obviously been removed. The curse had been imposed until ‘they shall repent of their iniquities.’ Repentance was complete. Conditions of unsurpassed righteousness prevailed for 200 years. The two lines had become as one. This fact is of profound importance to the Lamanite of today who, having accepted the restored gospel of Jesus Christ, seeks for the restored blessings of his fathers. Not Father Laman and Father Lemuel, but the fathers who for two centuries demonstrated to the world for all time that God glories in those who are obedient to his will and blesses their lives with peace, security, and happiness which surpass the understanding of natural man.
“After more than 200 years of unity and peace, the spirit of pride and contention began to find place among a segment of the people. This was the same spirit which had posses[s]ed the rebellious sons of Lehi in the beginning: ‘. . . and there was still peace in the land, save it were a small part of the people who had revolted from the church and taken upon them the name of Lamanites; therefore there began to be Lamanites again in the land.’
“It is significant that the name ‘Lamanite’ here appears to become a generic term. That is, it refers to a general classification of people—those who revolted from the Church. These people may or may not have been the direct descendants of Laman and Lemuel. Whatever the case, it is evident that these people eventually incurred the same curse which had come upon the seed of Laman and Lemuel in the beginning” (Dean L. Larsen, You and the Destiny of the Indian, pp. 21–22).
■ What blessings came to the Nephites as a result of their following the path the Savior outlined for them?
■ What were the first steps the Nephites took toward the loss of their “perfect” society?