3 Nephi 20:24-27

The Savior continues discussing prophecies. He told them that all prophets from Samuel on had testified of Him

“Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.

“Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

“Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities” (Acts 3:24-26).

“Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews—even a Messiah, or, in other words, a Savior of the world.

“And he also spake concerning the prophets, how great a number had testified of these things, concerning this Messiah, of whom he had spoken, or this Redeemer of the world” (1 Nephi 10:4-5).

When Jacob confronted Sherem, he asked him if he believed the scriptures.  He replied he did. “And I said unto him: Then ye do not understand them; for they truly testify of Christ. Behold, I say unto you that none of the prophets have written, nor prophesied, save they have spoken concerning this Christ” (Jacob 7:11).

He told the multitude they are a part of the house of Israel.  They are part of the covenant people the Father made with Abraham.

“And therefore it was imputed to him for righteousness.

“Now it was not written for his sake alone, that it was imputed to him;

“But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead” (Romans 4:22-24).

They will be blessed through Abraham.

“Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:

“And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

“And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Genesis 12:1-3).

“And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Genesis 22:18).

The Father had raised Christ first and sent Him to the Nephites. He was sent to bless them  to turn away from sin because they are children of the covenant.

“By mercy and truth iniquity is purged: and by the fear of the Lord men depart from evil” (Proverbs 16:6).

“And it came to pass that when Ammon arose he also administered unto them, and also did all the servants of Lamoni; and they did all declare unto the people the selfsame thing—that their hearts had been changed; that they had no more desire to do evil” (Alma 19:33).

After they had been blessed, the Father fulfills the covenant He made with Abraham. “In thy seed shall all the kindreds of the earth be blessed—unto the pouring out of the Holy Ghost through me upon the Gentiles, which blessing upon the Gentiles shall make them mighty above all, unto the scattering of my people, O house of Israel” (3 Nephi 20:27).

The blessings will come because they are of Abraham’s seed. “And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed” (Galatians 3:8).

“And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in one. And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever” (2 Nephi 29:14).

The gentiles will also be blessed.

“And blessed are the Gentiles, because of their belief in me, in and of the Holy Ghost, which witnesses unto them of me and of the Father.

“Behold, because of their belief in me, saith the Father, and because of the unbelief of you, O house of Israel, in the latter day shall the truth come unto the Gentiles, that the fulness of these things shall be made known unto them” (3 Nephi 16:6-7).

“And behold, the Lord hath reserved their blessings, which they might have received in the land, for the Gentiles who shall possess the land” (Mormon 5:19).

“And also that a knowledge of these things must come unto the remnant of these people, and also unto the Gentiles, who the Lord hath said should scatter this people, and this people should be counted as naught among them—therefore I write a small abridgment, daring not to give a full account of the things which I have seen, because of the commandment which I have received, and also that ye might not have too great sorrow because of the wickedness of this people” (Mormon 5:9).

“The pouring out of the Spirit revealed no inequality among different peoples (Alma 16:16), for God extends his arm to all (Alma 19:36) and pours out his Spirit on both the Lamanites (Helaman 6:36) and eventually the Gentiles (3 Nephi 20:27).”[1]

“In the Book of Mormon we read of people in the New World who were also identified as children of the covenant. The resurrected Lord so informed them: ‘Behold, ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying unto Abraham: And in thy seed shall all the kindreds of the earth be blessed.’

“The Savior explained the importance of their identity as children of the covenant. He said, ‘The Father having raised me up unto you first, … sent me to bless you in turning away every one of you from his iniquities; and this because ye are the children of the covenant.’”[2]

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[1] Book of Mormon Pneumatology, John Christopher Thomas, Journal of Book of Mormon Studies 24 (2015): 222.

[2] Convenants, Presidents Russell M. Nelson, October 2011 General Conference.

3 Nephi 20:18-23

 The Savior continues speaking the multitude.

He tells them they are a covenant people. “And I will walk among you, and will be your God, and ye shall be my people” (Leviticus 26:12).

He will “make thy horn iron, and [He] will make thy hoofs brass” (3 Nephi 20:19). “Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth” (Micah 4:13).

His sword of justice will hang over His people at the last day. Unless they repent, the sword will fall on the Gentiles’ nations. “And when the day cometh that the wrath of God is poured out upon the mother of harlots, which is the great and abominable church of all the earth, whose founder is the devil, then, at that day, the work of the Father shall commence, in preparing the way for the fulfilling of his covenants, which he hath made to his people who are of the house of Israel” (1 Nephi 14:17).

It is then He will establish His people, the house of Israel and fulfill the covenants made with Jacob.

“Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:

“The archers have sorely grieved him, and shot at him, and hated him:

“But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel: [IE It is from the lineage of Jacob the Messiah comes])

“Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:

“The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren” (Genesis 29:22-26).

Here on this land will be a New Jerusalem.

“And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

“And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.

“And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.

“O house of Jacob, come ye, and let us walk in the light of the Lord” (Isaiah 2:2-5).

“Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem.

“Which city shall be built, beginning at the temple lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased.

“Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation” (D&C 84:2-4).

The powers of heaven will be among this people and He will be among them.

“And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord.

“As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever” (Isaiah 21:20-21).

He told them He was the prophet about whom Moses spoke.

“The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

“According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.

“And the Lord said unto me, They have well spoken that which they have spoken.

“I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

“And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him” (Deuteronomy 18:15-19).

“For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.

“And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people” (Acts 2:22-23).

3 Nephi 20:10-17

After the multitude glorified Jesus, He spoke to them again. He tells them He will now finish giving them the commandments He was given by the Father.

“The Father’s Covenant People teachings begin in 3 Nephi 20:10 when Jesus states that he is going to finish the Father’s commanded instructions concerning this remnant of the house of Israel. The previous day, Jesus had begun to fulfill the Father’s commandment by telling the people why their ancestors were separated from their original lands of inheritance near Jerusalem. He had also told them of the Father’s covenant to bring the fulness of the gospel to their descendants through the Gentiles. He had concluded his teachings that day by quoting some of Isaiah. Jesus continues his teachings the second day with an admonition to study Isaiah’s words and a promise that when the prophecies of Isaiah are fulfilled, Heavenly Father’s covenant with Israel will be fulfilled (vv. 10–12).”[1]

He reminded them of what He had said about Isaiah.

“And then the words of the prophet Isaiah shall be fulfilled, which say:

“Thy watchmen shall lift up the voice; with the voice together shall they sing, for they shall see eye to eye when the Lord shall bring again Zion.

“Break forth into joy, sing together, ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem.

“The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of God” (3 Nephi 16:17-21).

Nephi had emphasized the importance of Isaiah’s words. “Yea, and my soul delighteth in the words of Isaiah, for I came out from Jerusalem, and mine eyes hath beheld the things of the Jews, and I know that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews” (2 Nephi 25:5).

Moroni, writing what he thought may well be his last words wrote, “Search the prophecies of Isaiah. Behold, I cannot write them. Yea, behold I say unto you, that those saints who have gone before me, who have possessed this land, shall cry, yea, even from the dust will they cry unto the Lord; and as the Lord liveth he will remember the covenant which he hath made with them” (Mormon 8:23).

“The narrative high point of the book is the ministry of the resurrected Savior. While discoursing to both the Lamanites and Nephites before him, Jesus as well speaks to their descendants, saying that the Book of Mormon ‘shall come forth of the Father, from [the Gentiles] unto you’ (3 Nephi 21:3). He confirms the prophecies of Isaiah that in the last days the children of Lehi will be gathered both physically and spiritually. ‘Then is the fulfilling,’ he says, ‘of the covenant which the Father hath made unto his people, O house of Israel’ (3 Nephi 20:12).”[2]

The day will come when the remnants of Israel, scattered throughout the earth, shall be gathered and brought to a knowledge of the Lord who redeemed. “But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make him afraid” (Jeremiah 46:27).

“Here on earth, missionary work is crucial to the gathering of Israel. The gospel was to be taken first to the ‘lost sheep of the house of Israel.’ Consequently, servants of the Lord have gone forth proclaiming the Restoration. In many nations our missionaries have searched for those of scattered Israel; they have hunted for them ‘out of the holes of the rocks’; and they have fished for them as in ancient days.”[3]

He had been commanded by the Father He should give them this land as their land of inheritance.

The Gentiles have been warned they should not repent, after they have received blessings, they know they have been warned. “And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them” (3 Nephi 16:10).

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[1]The Father's Covenant People Sermon: 3 Nephi 20:10–23:5, Victor L. Ludlow, Maxwell Institute website.

[2]The Book of Mormon, Designed for Our Day, Annual FARMS Lecture, 27 February 1990, Richard Dilworth Rust, Maxwell Institute website.

[3]The Gathering of Scattered Israel, President Russell M. Nelson, October 2006 General Conference.

3 Nephi 20:1-9

Chapter 20

Jesus provides bread and wine miraculously and again administers the sacrament unto the people—The remnant of Jacob will come to the knowledge of the Lord their God and will inherit the Americas—Jesus is the prophet like unto Moses, and the Nephites are children of the prophets—Others of the Lord’s people will be gathered to Jerusalem. About A.D. 34.

After the remarkable experience of the Savior’s prayer, He commanded them to cease their vocal prayer. “And the children of Israel said to Samuel, Cease not to cry unto the Lord our God for us, that he will save us out of the hand of the Philistines” (1 Samuel 7:8).

“But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul” (2 Nephi 32:9).

He told them (and us as well) we should never cease praying in our hearts. We should always carry a prayer with us. When Alma1 and his people were taken into bondage, they were told to cease praying. If they were caught praying, they would be executed. “And Alma and his people did not raise their voices to the Lord their God, but did pour out their hearts to him; and he did know the thoughts of their hearts” (Mosiah 24:12).

They were then commanded to stand up and they did. He took bread and broke it. He blessed it and gave it to the disciples to eat. The twelve were next commanded to break bread and give it to the multitude.

When they had given all the bread, He called them bake and blessed the wine and gave it to the twelve. They were commanded to give the multitude the wine.

Now, if you’ve been following Mormon’s account closely, you will notice he made no mention of bread and wine being available. The prayers had been finished and suddenly the Savior was breaking bread. Here we see a miracle similar to the feeding of the 5,000.

“And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude.

“And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.

“And they that had eaten were about five thousand men, beside women and children” (Matthew 14:19-21).

John added a comment to Matthew’s account. “Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world” (John 6:14).

One moment, there was no bread or wine. The next, Christ was breaking bread and commanding the twelve to give the multitude wine. The multitude saw an unforgettable miracle performed before their very eyes.

As He taught the twelve in Jerusalem, He explained to the Nephites they were to partake of the bread in the remembrance of His body. 

“And this shall ye do in remembrance of my body, which I have shown unto you. And it shall be a testimony unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you” (3 Nephi 18:7).

“The Lord gave lunch to the people in the first place simply because they were hungry, they needed it, and he ‘was moved with compassion’ (Matthew 14:14, 15:32). He both fed them and taught them, but the knowledge was worth far more than the food–he told them not to labor for that (John 6:27). When he miraculously produced the lunch, they wanted to accept him as their prophet and king (John 6:14–15), even as the Nephites, who when they had eaten and were filled all burst out in one joyful chorus of praise and thanksgiving (3 Nephi 20:9). Why the excitement? Hadn't they ever eaten dinner before? That had nothing to do with it; what thrilled them was seeing clearly and unmistakably the hand of the Giver, and knowing for themselves exactly where it all comes from and that it can never fail. Now if we ask, who at these love–feasts got the biggest share or ate the most? We at once betray the poverty and absurdity of our own precious work–ethic. Such questions would be nothing short of blasphemous to all present, as if one were to interrupt the ordinances and stop the feast by announcing: "Hold it right there, you people! Don't you know that there is no free lunch?’”[1]

“Being filled with the Spirit is closely associated with the sacrament of the Lord’s Supper—where those involved cried and gave glory to Jesus…”[2]

They were to drink the wine in remembrance of His blood.

“When I partake of the sacrament, I sometimes picture in my mind a painting that depicts the resurrected Savior with His arms outstretched, as if He is ready to receive us into His loving embrace. I love this painting. When I think about it during the administration of the sacrament, my soul is lifted as I can almost hear the Savior’s words: ‘Behold, mine arm of mercy is extended towards you, and whosoever will come, him will I receive; and blessed are those who come unto me.’”[3]

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[1] Work We Must, But the Lunch Is Free, Hugh W. Nibley, Reprinted with permission from Approaching Zion, vol. 9 of The Collected Works of Hugh Nibley (Salt Lake City: Deseret Book and FARMS, 1989), 203–51, Maxwell Institute website (emphasis in original).

[2] Book of Mormon Pneumatology, John Christopher Thomas, Journal of Book of Mormon Studies, Volume 24 2015:222.

[3] The Sacrament—a Renewal for the Soul, Sister Cheryl A. Esplin, October 2014 General Conference.

3 Nephi 19:26-36

Jesus watched over His disciples as they prayed. He told them to continue their prayers. He went off away and knelt in prayer.

“After His Resurrection, Jesus Christ visited His other sheep. He called and ordained twelve disciples, and with that authority, they ministered to the people. The Lord Jesus Christ Himself stood among them. The Lord asked them to kneel and pray. I am not sure if the newly called and ordained twelve disciples were overwhelmed with their calling, but the scripture says, “It came to pass that Jesus blessed them as they did pray unto him; and his countenance did smile upon them, and the light of his countenance did shine upon them.”[1]

He prayed, thanking the Father His disciples were purified because of their faith.  He prayed for those who would hear and believe their words.  They all will be purified through Him and their faith.

“Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen” (Moroni 7:48).

“But no man is possessor of all things except he be purified and cleansed from all sin.

“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” (D&C 50:28-29).

“And I give unto you, who are the first laborers in this last kingdom, a commandment that you assemble yourselves together, and organize yourselves, and prepare yourselves, and sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that I may make you clean;

“That I may testify unto your Father, and your God, and my God, that you are clean from the blood of this wicked generation; that I may fulfil this promise, this great and last promise, which I have made unto you, when I will” (D&C 84:74-75).

He tells the Father He does not pray for the world.  He prays for the servants He had given Him, taken out of the world because of their faith. He said something similar towards the end of His mortal ministry.  “I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word” (John 17:6).

He asked that they would be purified through Him.  He asked that He may be in them as He is in the Father.  Through that, He will be glorified in them.

He finished His prayer and went to the twelve.  Their prayers to Him continued.  He smiled at them, “and behold they were white, even as Jesus” (3 Nephi 19:30).  Here, again, we see references to those who have been purified by Him appearing white. They were filled with the Spirit.  We see this in the scriptures.

“Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isaiah 1:18).

“And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light” (Matthew 17:2).

“And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

“His countenance was like lightning, and his raiment white as snow”[2] (Matthew 28:2-3).

Again, after watching over His disciples, He went off to again pray.

Mormon informs us “tongue cannot speak the words which he prayed, neither can be written by man the words which he prayed” (3 Nephi 19:32).

We know there are many things which could not be written because they were so sacred.  Earlier, Mormon wrote, “And I know the record which I make to be a just and a true record; nevertheless there are many things which, according to our language, we are not able to write” (3 Nephi 5:18).

Joseph Smith and Sidney Rigdon saw more than was recorded in D&C 76, The Vision. They wrote:

“Which he commanded us we should not write while we were yet in the Spirit, and are not lawful for man to utter;

“Neither is man capable to make them known, for they are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love him, and purify themselves before him” (D&C 76:115-116).

The record contained the witness of the multitude. Their hearts were open and they heard and bore record of what they heard. Many spiritual things cannot be understood unless we open our hearts to the Spirit.

“My son, if thou wilt receive my words, and hide my commandments with thee;

“So that thou incline thine ear unto wisdom, and apply thine heart to understanding” (Proverbs 2:1-2).

King Benjamin began his sermon, “My brethren, all ye that have assembled yourselves together, you that can hear my words which I shall speak unto you this day; for I have not commanded you to come up hither to trifle with the words which I shall speak, but that you should hearken unto me, and open your ears that ye may hear, and your hearts that ye may understand, and your minds that the mysteries of God may be unfolded to your view” (Mosiah 2:9).

Abinadi chastised Noah’s wicked priests, “Ye have not applied your hearts to understanding; therefore, ye have not been wise. Therefore, what teach ye this people” (Mosiah 12:27).

Many great and marvelous things were heard, but they cannot neither be written no spoken.

“I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.

“And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)

“How that he was caught up into paradise, and heard unspeakable [GR ineffable] words, which it is not lawful [GR possible, permisable] for a man to utter” (2 Corinthians 12:2-5).

“And no tongue can speak, neither can there be written by any man, neither can the hearts of men conceive so great and marvelous things as we both saw and heard Jesus speak; and no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the Father” (3 Nephi 17:17).

“[O]ne wonders if the marvelous words that Jesus prays to the Father in 3 Nephi 19:31–34, words so marvelous that tongue cannot speak nor hand write down, is not a further reference to tongues speech, this time with Jesus as the speaker. On this occasion, the disciples, who ‘were white, even as Jesus’ (3 Nephi 19:30)—a clear reference to their spiritual development at this point in the book—understand in their hearts the words that he prayed. If so, Jesus continues to function as the exemplar for the spirituality of the disciples, as well as to testify of a partial fulfillment of some of the internal promises made to the disciples in the book. That is, perhaps on this occasion the gift of the interpretation of tongues is in evidence.”[3]

When He had ended praying, He told His disciples he had never seen such great faith among the Jews.  During His mortal ministry, he told a centurion, “When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel” (Matthew 8:10).[4]

Because of the lack of faith as well as their unbelief, he was not able to do such great miracles among the Jews. “And he did not many mighty works there because of their unbelief” (Matthew 15:38).

   

He also told them none had seen nor heard so many great things as the multitude had. 

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[1] Tested and Tempted—but Helped, Elder Hugo Montoya, October 2015 General Conference.

[2]“And, behold, there was a great earthquake: for two angels of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

And their countenance was like lightening and their raiment white as snow” (JST Matthew 28:2-3).

[3] Book of Mormon Pneumatology, John Christopher Thomas, Journal of Book of Mormon Studies 24 (2015): 228.

[4] And when they that followed him, heard this, they marveled. And when Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel (JST Matthew 8:10).

3 Nephi 19:16-25

Christ has returned to minister to the Nephites. The multitude had been kneeling and praying, but they stood in His presence. He commanded to once again kneel.

When all had kneeled, He commanded the disciples to pray. They began their prayer, praying to Jesus, calling Him Lord and their God. While they prayed, the Savior went off and knelled and began to pray.

He thanked the Father for given the twelve the gift of the Holy Ghost because of their faith and belief. He asked the Father to give all who believed in Him the gift of the Holy Ghost.

He continued His prayer for his twelve and all who believe in their words. He wanted them to “believe in me, that I may be in them as thou, Father, art in me, that we may be one” (3 Nephi 19:23).

“And as in John 17, he sought for the conversion and faithfulness of the pure in heart (3 Nephi 19:23, 28). The above petitions go beyond the exemplary prayer of the Sermon on the Mount and the ceremonial prayer establishing the sacrament of bread and wine in portraying a personality of breadth, a challenging likeness of the Lord.”[1]

4 And it came to pass that when Jesus had thus prayed unto the Father, he came unto his disciples, and behold, they did still continue, without ceasing, to pray unto him; and they did not multiply many words, for it was given unto them what they should pray, and they were filled with desire.

When He had finished His prayer to the Father, He returned and saw His disciples were still praying.  “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Matthew 6:7).

“The most meaningful and spiritual prayers I have experienced contained many expressions of thanks and few, if any, requests. As I am blessed now to pray with apostles and prophets, I find among these modern-day leaders of the Savior’s Church the same characteristic that describes Captain Moroni in the Book of Mormon: these are men whose hearts swell with thanksgiving to God for the many privileges and blessings which He bestows upon His people (see Alma 48:12). Also, they do not multiply many words, for it is given unto them what they should pray, and they are filled with desire (see 3 Nephi 19:24). The prayers of prophets are childlike in their simplicity and powerful because of their sincerity.”[2]

They were given what they should say and they prayed with a heart filled with desire. “And now, because thou hast done this with such unwearyingness, behold, I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will” (Helaman 10:5).

“He that asketh in the Spirit asketh according to the will of God” (D&C 46:30).

“When the resurrected Savior viewed his devout followers engaged in prayer, "they did not multiply many words, for it was given unto them what they should pray, and they were filled with desire" (3 Nephi 19:24). Inspired prayers do not require the multiplying of words. Rather, true petitioners are "filled with desire." This role of "desire" in discipleship is likewise another topic for another time. Can God give us desire or is it something only we can bring to the altar of faith?”[3]

He blessed them as they prayed to Him. His countenance shined on them. By smiling at them, the shine of His countenance was passed to them.  We read, His countenance “did exceed all whiteness, yea, even there could be nothing upon the earth so white as the whiteness thereof” (3 Nephi 16:25).

“After His Resurrection, Jesus Christ visited His other sheep. He called and ordained twelve disciples, and with that authority, they ministered to the people. The Lord Jesus Christ Himself stood among them. The Lord asked them to kneel and pray. I am not sure if the newly called and ordained twelve disciples were overwhelmed with their calling, but the scripture says, ‘It came to pass that Jesus blessed them as they did pray unto him; and his countenance did smile upon them, and the light of his countenance did shine upon them.’”[4]

Divine messenger, sent from God, shine with blinding whiteness.  It represents righteous power. It also represents purity in spirit. Describing the whiteness of the Savior or His divine servants is always mentioned in the scriptures and in other records. 

“There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us” (Psalms 4:6).

“Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake” (Daniel 9:17).

“And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light” (Matthew 17:2).

“But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away” (2 Corinthians 3:7).

“For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased” (2 Peter 1:17).

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[1] Imitation Gospels and Christ's Book of Mormon Ministry, Richard Lloyd Anderson, Reprinted by permission from C. Wilfred Griggs, ed., Apocryphal Writings and the Latter-day Saints (Provo: BYU Religious Studies Center, 1986), 53-107.

[2] Pray Always, Elder David A. Bednar, October 2008 General Conference.

[3] King Benjamin's Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Reprinted from John W. Welch and Stephen D. Ricks, eds., King Benjamin's Speech: “That Ye May Learn Wisdom” (Provo, Utah: FARMS, 1998), 1—22.

[4] Tested and Tempted—but Helped, Elder Hugo Montoya, October 2015 General Conference.

3 Nephi 19:1-15

Chapter 19

The twelve disciples minister unto the people and pray for the Holy Ghost—The disciples are baptized and receive the Holy Ghost and the ministering of angels—Jesus prays using words that cannot be written—He attests to the exceedingly great faith of these Nephites. About A.D. 34.

After Christ’s ascension, the multitude went to their homes. “The reference to ‘every man’ returning home with ‘his wife and his children’ suggests that most of those present had come to the temple as families, an unlikely scenario if those present were simply gathered to converse about the destruction.”[1]

The word then went forth to all the people. They had seen Jesus, He had ministered to them, and he would return tomorrow.

All who heard the word spent the night traveling to the temple to be there when He returned.

In the morning they multitude gathered again. The Nephite twelve stood among the multitude. They divided the people into twelve bodies. They taught each of the multitude. They then had them kneel in prayer, praying to the Father in Jesus’s name. In this, they followed the example Christ gave during His first visit. “And it came to pass that when they had all been brought, and Jesus stood in the midst, he commanded the multitude that they should kneel down upon the ground” (3 Nephi 17:13).

After the prayers, the twelve ministered to the people. They taught them the same words he taught them, after which they knelt again and began to pray.

“Mormon made sure in his narrative that later readers would know about this literal repetition of the sermon by explicitly defining in what sense the sermon was given a second time in the ‘same words.’ Mormon tells us that the Nephite twelve, under the command of Jesus, ‘ministered those same words which Jesus had spoken,’ including the sermon, and then he makes sure we do not misunderstand him by adding ‘nothing varying from the words which Jesus had spoken’ (3 Nephi 19:8). Clearly, Mormon too was duty bound to record the sermon in his compilation in the same words as it came from Jesus, ‘nothing varying.’”[2]

Their prayer expressed what they most desired. That was for the gift of the Holy Ghost. This had been promised them when they heard Christ’s voice. “And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not” (3 Nephi 9:20).

When their prayer ended, the twelve led them to the water’s edge. “Verily I say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them—Behold, ye shall go down and stand in the water, and in my name shall ye baptize them” (3 Nephi 11:23). Nephi went into the water and was baptized. Jesus made its importance clear when speaking to John the Baptist, “Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him” (Matthew 3:15).[3]

After Nephi was baptized, he baptized the remainder of the Nephite twelve. When they had been baptized, the Holy Ghost fell upon them and filled them with the Spirit and fire. “And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins” (3 Nephi 12:2).

While they were encircled “about as if it were by fire” (3 Nephi 19:14), which came down from heaven. Angels also descended and ministered to them. “And as they looked to behold they cast their eyes towards heaven, and they saw the heavens open, and they saw angels descending out of heaven as it were in the midst of fire; and they came down and encircled those little ones about, and they were encircled about with fire; and the angels did minister unto them” (3 Nephi 17:24).

While the angels were ministering to the twelve, the Savior came and stood among them and He began to minister to them.

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[1] The Great and Marvelous Change: An Alternate Interpretation, Clifford P. Jones, Journal of the Book of Mormon and Other Restoration Scripture 19/2 (2010): 57.

[2] The Problem of the Sermon on the Mount and 3 Nephi, A. Don Sorensen, FARMS Review 16/2 (2004): 141.

[3] “And Jesus, answering, said unto him, Suffer me to be baptized of thee, for thus it becometh us to fulfill all righteousness. Then he suffered him” (JST Matthew 3:43).

3 Nephi 18:33-39

As the Savior is finishing His teachings, He tells them should they choose to obey His commandments, they will not come under condemnation. Wo unto to those who don’t and are condemned.

Scriptures have made this very clear.

“He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.[1]

“And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil” (John 3:18-19).

“Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24).

“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Romans 8:5).

“But those who harden their hearts in unbelief, and reject it, it shall turn to their own condemnation” (D&C 20:15).

“For of him unto whom much is given much is required; and he who sins against the greater light shall receive the greater condemnation” (D&C 82:3).

The reason He gave them the commandments because of disputations among the Nephites in the past. For example, after the signs of His birth had been given to the Nephites, disputations broke out. “And there began to be great doubtings and disputations among the people, notwithstanding so many signs had been given” (3 Nephi 8:4).

When the Nephites were establishing His church, disputations arose. This occurred during His ministry among the Nephites. “And they said unto him: Lord, we will that thou wouldst tell us the name whereby we shall call this church; for there are disputations among the people concerning this matter” (3 Nephi 27:3).

Among the first words the Savior told the Nephites dealt with disputations.

“[T]here shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been.

“For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another.

“Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away” (3 Nephi 11:28-30).

Paul wrote to Timothy…

“If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

“He is proud, knowing nothing, but doting about questions [GR obsessed with questions] and strifes of words, whereof cometh envy, strife, railings, evil surmisings [GR wicked suspicions],

“Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself” (1 Timothy 6:3-5).

Laman and Lemuel were constantly disputing the Lord’s words. “And it came to pass that I beheld my brethren, and they were disputing one with another concerning the things which my father had spoken unto them” (1 Nephi 15:2).

During the 200-year time of peace and prosperity, it was noted “the people were all converted unto the Lord, upon all the face of the land, both Nephites and Lamanites, and there were no contentions and disputations among them, and every man did deal justly one with another” (4 Nephi 1:2).

The time had come for Him to return to the Father for their sakes. “Wherefore, he is the firstfruits unto God, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved” (2 Nephi 2:9).

“Lift up your hearts and be glad, for I am in your midst, and am your advocate with the Father; and it is his good will to give you the kingdom” (D&C 29:5).

Before He returned, he laid His hands on His disciples and spoke to them. “And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them” (Mark 6:5).

“And 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” (Mark 16:17-18).

“And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost” (Acts 9:17).

The multitude did not hear His words and could not bare record that He gave them the power to give the gift of the Holy Ghost, but Mormon tells us he will later show us this record is true.

“And it came to pass that the disciples whom Jesus had chosen began from that time forth to baptize and to teach as many as did come unto them; and as many as were baptized in the name of Jesus were filled with the Holy Ghost” (3 Nephi 26:17).

“But this much I know, according to the record which hath been given—they did go forth upon the face of the land, and did minister unto all the people, uniting as many to the church as would believe in their preaching; baptizing them, and as many as were baptized did receive the Holy Ghost” (3 Nephi 28:18).

“And he called them by name, saying: Ye shall call on the Father in my name, in mighty prayer; and after ye have done this ye shall have power that to him upon whom ye shall lay your hands, ye shall give the Holy Ghost; and in my name shall ye give it, for thus do mine apostles.

“Now Christ spake these words unto them at the time of his first appearing; and the multitude heard it not, but the disciples heard it; and on as many as they laid their hands, fell the Holy Ghost”

(Moroni 2:2-3).

And with that, a cloud overshadowed the multitude.  The twelve testified He did again ascend into Heaven.

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[1] He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God, which before was preached by the mouth of the holy prophets; for they testified of me. (JST John 3:18).

3 Nephi 18:27-32

The Savior told the multitude he would give them another commandment. After that, He would go to the Father a fulfill other commandments He received. He had referred to this commandment earlier in His ministry to the Nephites.

“And verily, verily, I say unto you that I have other sheep, which are not of this land, neither of the land of Jerusalem, neither in any parts of that land round about whither I have been to minister.

“For they of whom I speak are they who have not as yet heard my voice; neither have I at any time manifested myself unto them.

“But I have received a commandment of the Father that I shall go unto them, and that they shall hear my voice, and shall be numbered among my sheep, that there may be one fold and one shepherd; therefore I go to show myself unto them” (3 Nephi 16:1-3).

The commandment He gave the Nephites was the same He gave in the old world; do not allow anyone to knowingly partake of the sacrament when they are not worthy. The Lord had told Moses and Aaron, “This is the ordinance of the passover: There shall no stranger eat thereof” (Exodus 12:43).

Paul wrote, “Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be [GR offend against] guilty of the body and blood of the Lord.

“But let a man examine himself, and so let him eat of that bread, and drink of that cup.

“For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body” (1 Corinthians 11:27-29).

The consequences of partaking of the sacrament unworthily are serious. “See that ye are not baptized unworthily; see that ye partake not of the sacrament of Christ unworthily; but see that ye do all things in worthiness, and do it in the name of Jesus Christ, the Son of the living God; and if ye do this, and endure to the end, ye will in nowise be cast out” (Mormon 9:29).

“We bind ourselves through the covenant made in partaking of the sacrament. Through partaking of the bread, we remember the body of Christ and his providing the Resurrection (1 Corinthians 11:24; compare 3 Nephi 18:6—7). Through partaking of the water, we remember the blood of Gethsemane or the Atonement (1 Corinthians 11:27; compare 3 Nephi 18:10—11). To partake of the sacrament requires one to be worthy. Therefore, one must reflect or examine himself before partaking (1 Corinthians 11:27—28). To partake unworthily will cause one to stumble and bring about sickness, either physical or mental, and, Paul said, may even bring death [sleep] (1 Corinthians 11:29—30). Such is the order revealed to the Corinthians by Paul and verified in the Book of Mormon as a second witness (3 Nephi 18:28—32; Mormon 9:29). The sacrament is thus a stepping-stone or a stumbling block.”[1]

The unworthy who partake of the sacrament “eatheth and drinketh damnation to his soul” (3 Nephi 18:29). This is why they are to be forbidden from taking the sacrament. “Ye are also commanded not to cast any one who belongeth to the church out of your sacrament meetings; nevertheless, if any have trespassed, let him not partake until he makes reconciliation” (D&C 46:4).

We are not to cast the unworthy out from among the believers. “Nevertheless ye are commanded never to cast any one out from your public meetings, which are held before the world” (D&C 46:3). They are to give them the opportunity to repent and be in full fellowship.

“So Christ's chiding on prior disputes in the sacrament setting picks up this earlier theme of contentiousness. His pattern is settling issues on baptism and later on the sacrament, and in each case warning that the wrong attitude will bring doctrinal conflict even after divine direction.”[2]

Should the person not repent, they will not be numbered among the congregation. That person is not to be allowed to destroy the church.  He knows His sheep. “And also with all those whom my Father hath given me out of the world” (D&C 27:14).  

“I am the good shepherd, and know my sheep, and am known of mine” (John 10:14).

“Behold, I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good shepherd” (Alma 5:38).

32 Nevertheless, ye shall not cast him out of your synagogues, or your places of worship, for unto such shall ye continue to minister; for ye know not but what they will return and repent, and come unto me with full purpose of heart, and I shall heal them; and ye shall be the means of bringing salvation unto them.

In spite of their unwillingness to repent, this person is not to be cast out of places of worship.  We are to continue to minister to these people. We must give them to return and repent. If they do this, they will be healed and receive salvation. “Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the Lord our God” (Jeremiah 3:22).

“And after their temptations, and much tribulation, behold, I, the Lord, will feel after them, and if they harden not their hearts, and stiffen not their necks against me, they shall be converted, and I will heal them” (D&C 122:13).

“[D]uring Christ's visit to the Nephites in the land Bountiful, beyond the healing he provided to the ‘lame, or blind, or halt, or maimed, or leprous, or that are withered, or that are deaf, or that are afflicted in any manner’ (3 Nephi 17:7), he taught his disciples that they must minister to the unworthy with the hope that ‘they will return and repent, and come unto me with full purpose of heart, and I shall heal them’ (3 Nephi 18:32). Centuries earlier, Abinadi quoted Isaiah's message that it is ‘with his stripes we are healed’ (Mosiah 14:5) from our sins and our iniquities.”[3]

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[1] The Stumbling Blocks of First Corinthians, Monte S. Nyman, Reprinted by permission from The New Testament and the Latter-day Saints (Orem, Utah: Randall Book Company, 1987), 249—62.

[2] Review of “A Rhetorical Approach to the Book of Mormon: Rediscovering Nephite Sacramental Language” (1993), by Mark D. Thomas, Richard Lloyd Anderson, Review of Books on the Book of Mormon 6/1 (1994): 382.

[3] According to Their Language Unto Their Understanding, Maxwell Institute website.