3 Nephi 11

3 Nephi 11

3 Nephi 11: Header

Jesus Christ did show himself unto the people of Nephi, as the multitude were gathered together in the land Bountiful, and did minister unto them; and on this wise did he show himself unto them.

Comments

In 3 Nephi 5:9, Mormon indicated that he would use a “shorter but true account” for this book. It appears that the heavy quotation from that account might have begun in 3 Nephi 8. Here, in 3 Nephi 11, Mormon gives us a chapter header. Mormon has used those to indicate a change in sources, but that might not be the case for this chapter. Certainly, he used Nephi₃’s record for this account, but he might have begun using that account much earlier.

What is certain is that this is a significant chapter, and a significant part of Mormon’s message. Therefore, Mormon introduces this most important part of his work by declaring that it is the witness to what happened with Jesus Christ, or, in Nephite terms, Yahweh on earth, when he appeared to the people gathered in Bountiful.

The Resurrected Lord Visits the People at Bountiful

3 Nephi 11:1–2

1 And now it came to pass that there were a great multitude gathered together, of the people of Nephi, round about the temple which was in the land Bountiful; and they were marveling and wondering one with another, and were showing one to another the great and marvelous change which had taken place.

2 And they were also conversing about this Jesus Christ, of whom the sign had been given concerning his death.

Comments

Mormon indicated that these events occurred “in the ending of the thirty and fourth year” (3 Nephi 10:18). Since the sign of Christ’s death occurred in the “thirty and fourth year, in the first month, on the fourth day of the month” (3 Nephi 8:5), these people are gathering almost a year after the beginning of the destruction. This allowed them time to recover from the destruction and to have some semblance of normality return.

With sufficient time to be physically ready, they could turn to spiritual questions and so they are gathered around the temple. Although the temple grounds might have been a normal gathering area for a large crowd, there may have been some religious festival that had them gathered at that location at that time. There were fall harvest festivals that were part of their Jewish heritage; similar harvest-related ceremonies are not uncommon among agricultural peoples in the ancient world.

If they are assembled for a religiously themed harvest, it may be that there were natural associations with growing things and the death and resurrection of humankind. The seemingly dead seed is placed into the ground, and from that “death” arises new life. That context would easily explain how their minds would naturally turn to the atoning Messiah who had come. It would have been the most natural of conversations.

3 Nephi 11:3–7

3 And it came to pass that while they were thus conversing one with another, they heard a voice as if it came out of heaven; and they cast their eyes round about, for they understood not the voice which they heard; and it was not a harsh voice, neither was it a loud voice; nevertheless, and notwithstanding it being a small voice it did pierce them that did hear to the center, insomuch that there was no part of their frame that it did not cause to quake; yea, it did pierce them to the very soul, and did cause their hearts to burn.

4 And it came to pass that again they heard the voice, and they understood it not.

5 And again the third time they did hear the voice, and did open their ears to hear it; and their eyes were towards the sound thereof; and they did look steadfastly towards heaven, from whence the sound came.

6 And behold, the third time they did understand the voice which they heard; and it said unto them:

7 Behold my Beloved Son, in whom I am well pleased, in whom I have glorified my name—hear ye hi1m.

Comments

Although we cannot be certain, it is highly likely that those gathered at the temple had heard Yahweh’s voice from the Heavens pierce the darkness not a year earlier. This time, it is a regular day, even if it might have been a special feast day. There were no portents in the sky of a coming event. We might imagine a sunny day with a nice blue sky and white clouds. On that peaceful day, a voice again comes from Heaven.

The last time the voice had come from Heaven, the earth had been shaken. This time, the earth was calm, but the power of the voice “did pierce them . . . that there was no part of their frame that it did not cause to quake.” They might not have understood the voice at first, but they understood whose voice it was.

The declaration in verse 7 does two things. The first is that it announces that their long-awaited Messiah had come. It also defined a clear division between Father and Son. That understanding would be more important as Jesus taught. However, it was a distinction that was important at that time to indicate that even when God appeared on earth, there was no void in Heaven. The Father continued to watch over his children, even when the Son was on earth.

3 Nephi 11:8

8 And it came to pass, as they understood they cast their eyes up again towards heaven; and behold, 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; and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them.

Comments

No one who witnessed this event could ever forget it. Faulty as human memory can be, there are events that burn into that memory such that we know what we were doing at a particular time. For example, those awaiting news of the first moon landing can typically describe where they were, and what they were doing. This event, of Christ’s appearance, was even more memorable.

They still did not fully comprehend what was happening, for the verse says that they “thought it was an angel that had appeared unto them.” Even though the Father had introduced the Son, Nephite understanding may not have comprehended that distinction as clearly as modern Christians do. They would learn, but in their current understanding they would more easily recognize Yahweh, their God, to be the heavenly voice, and that therefore, it was another being who descended.

3 Nephi 11:9–12

9 And it came to pass that he stretched forth his hand and spake unto the people, saying:

10 Behold, I am Jesus Christ, whom the prophets testified shall come into the world.

11 And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning.

12 And it came to pass that when Jesus had spoken these words the whole multitude fell to the earth; for they remembered that it had been prophesied among them that Christ should show himself unto them after his ascension into heaven.

Comments

In the Old Testament, God’s stretched out hand is a sign of condemnation. That is clearly not the meaning of this stretched forth hand. The hand would have been an invitation, a welcome.

The people might have wondered if the being who came to them were an angel, but Yahweh makes certain that they know who he is. Not only does he give his name in mortality (Jesus) and title (Christ), but he makes sure that they understand that he is the very one whom the prophets “testified shall come into the world.”

Now understanding that they were in the physical presence of their God, they fall to the earth. That action is often noted in the Book of Mormon as a representation of being overcome by the Spirit. If the spirit could have that effect, how much more of an effect would the very miraculous and dramatic appearance of the being they have known as Yahweh make.

3 Nephi 11:13–14

13 And it came to pass that the Lord spake unto them saying:

14 Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world.

Comments

Dr. Mark Wright noticed that when the resurrected Savior appeared to his disciples in the Old World, John repeats three times that Christ showed first his hands, and then his side. In the New World, Christ showed first his side, then his hands and feet. Wright noted that the wound in the side would show that he died. That understanding tells us why there was such a subtle difference.

In the Old World, all of the disciples knew Christ had died. Many had been there. Thus, when Christ appeared, he didn’t need to demonstrate that he had died, but rather that the living being they saw before them was the very one who had died, hence the marks in the hands.

In the New World, it was very obvious that they saw a living being. They had never known the mortal Christ. Therefore, what was important in the New World was that they understood that this living being had died, and the wound in his side would have clearly spoken to them, revealing to them that the recipient of such a wound had indeed died.

Christ showed each group what they needed to know to fully understand that Christ had actually risen from the dead.

3 Nephi 11:15–17

15 And it came to pass that the multitude went forth, and thrust their hands into his side, and did feel the prints of the nails in his hands and in his feet; and this they did do, going forth one by one until they had all gone forth, and did see with their eyes and did feel with their hands, and did know of a surety and did bear record, that it was he, of whom it was written by the prophets, that should come.

16 And when they had all gone forth and had witnessed for themselves, they did cry out with one accord, saying:

17 Hosanna! Blessed be the name of the Most High God! And they did fall down at the feet of Jesus, and did worship him.

Comments

The Nephite teaching had not only been that God would come down to earth to redeem mankind, but that the redemption would involve a victory over death and sin. The Nephites gathered in Bountiful had understood that the signs had been given that the Messiah had died. Now they had in front of them the witness that he had arisen. If they were gathered together for a harvest festival and were speaking of conversing about his death, they were now powerfully reminded that his death was not an ending, but rather a very important turning point.

Understanding that, “they did fall down at the feet of Jesus, and worship him.” Why would they worship Jesus, and not the Father? They still needed to learn that there are clear differences between them. They had been taught that God himself would come down. Now that event had come true. They had always worshipped Yahweh, and now that Yahweh was with them, they were overcome in such a way as to praise and worship him even more.

3 Nephi 11:18–19

18 And it came to pass that he spake unto Nephi (for Nephi was among the multitude) and he commanded him that he should come forth.

19 And Nephi arose and went forth, and bowed himself before the Lord and did kiss his feet.

Comments

It is significant that the Savior calls out Nephi₃. Nephi₃ had been a powerful prophet, and there would be no one else that would merit the position of such divine and public recognition. When the Savior would later designate his disciples (the Book of Mormon term for what we would call apostles), it is certain that Nephi₃ would be the head of that body, and therefore head of the church. It is also probable that this Nephi₃ later became the head of the new Nephite nation, and therefore it is for him that our book of 4 Nephi would be named.

Starting at this point, and through the end of the chapter, the instructions are given to the twelve rather than to all who had gathered. Those gathered undoubtedly heard the instructions, but the teachings were directed to the twelve. The shift from speaking to the congregation and then to the twelve, and then to the congregation, will occur again during Christ’s visit.

Christ Explains His Doctrine

3 Nephi 11:20–27

20 And the Lord commanded him that he should arise. And he arose and stood before him.

21 And the Lord said unto him: I give unto you power that ye shall baptize this people when I am again ascended into heaven.

22 And again the Lord called others, and said unto them likewise; and he gave unto them power to baptize. And he said unto them: On this wise shall ye baptize; and there shall be no disputations among you.

23 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.

24 And now behold, these are the words which ye shall say, calling them by name, saying:

25 Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

26 And then shall ye immerse them in the water, and come forth again out of the water.

27 And after this manner shall ye baptize in my name; for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one.

Comments

In 3 Nephi 12:1, we learn that “the number of them who had been called, and received power and authority to baptize, was twelve.” After calling them, Jesus instructs them on how to baptize. The instructions are on the form. The qualifications had been known at least since Alma₁’s use of baptism as both the cleansing symbol and the symbol of entrance into the church.

Perhaps there had been some discussions about how baptisms were to be performed, and that is why the details were given (see verse 28). However, most important is the prayer that is to be used. It ends in the name of the Father, and of the Son, and of the Holy Ghost. That clear designation of the Godhood meant that the Nephites would, from this point forward, expand their understanding of the nature of their God.

3 Nephi 11:28–31

28 And according as I have commanded you thus shall ye baptize. And there 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.

29 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.

30 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.

31 Behold, verily, verily, I say unto you, I will declare unto you my doctrine.

Comments

These verses mark a turn in the teaching. It is important to understand that the very first thing that Christ does, after demonstrating who he was, was to personally authorize those who could baptize. Baptism was the way to accept Christ’s atoning mission. Therefore, as they had clearly accepted him, they needed to demonstrate and covenant that acceptance through baptism.

After that, there are other things to be taught and Christ uses the problem of disputations as the pivot. There have been times of peace among the Nephites, but often the ending of that peace was initiated by disputes. Christ declares that “the spirit of contention is not of me.” That doesn’t mean there should be no discussion, nor learning of new things through asking questions. The problem is “the spirit of contention,” which is a fault of the soul. It is anger in the questioning that does not lead to peace of the spirit.

Verses 30 and 31 make the pivot through a contrast: “[T]his is not my doctrine” is contrasted to “I will declare . . . my doctrine.”

3 Nephi 11:32

32 And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me.

Comments

As Christ begins to expound his doctrine, he begins by expounding on the nature of God. This was not a repetition of information that they had always known. This was a definition that they needed to learn and understand. Before understanding doctrine, they needed to understand the attributes of God. They needed to learn of the Godhead. That principle is not clearly taught in the Book of Mormon until Christ appears and emphasizes it.

3 Nephi 11:33–35

33 And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.

34 And whoso believeth not in me, and is not baptized, shall be damned.

35 Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost.

Comments

After the buildup to declare his doctrine, Christ simply says that it is “whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.” That’s it. That is the doctrine that he gives. That this is the most important doctrine further highlights why Christ first authorized men to perform baptisms, and only after that did he begin to teach principles.

Although this seems simple, it is a condensed teaching. The first part is to “believe in [Christ].” That is not a request to acknowledge that he exists, but rather a command to covenant to follow what he teaches. Modern English sees belief as somewhat less than faith, but the New Testament uses the word believe when the underlying text has the verbal form of faith. English does not have a verb for faith. Christ is telling the people to have faith in him, but an active faith, one that has them do those things that he asks.

Baptism becomes the symbol of the covenant we make to be faithful to Christ’s teachings. This is the doctrine, not because there is no more to do, but because it encompasses all we should do. It is similar to Christ’s declaration that the two greatest laws are to love God with all our heart, and to love our neighbor as ourselves. Many like-minded teachings are condensed into these two briefly stated principles, or commandments. They are not the only things that we are to do, but they encapsulate the larger number of things that demonstrate that we have arrived at a point where we truly obey those two laws.

Verse 35 strongly echoes verse 32, thus forming bookends around the verses dealing with the things that are part of the doctrine.

3 Nephi 11:36

36 And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one.

Comments

Christ has repeated this information multiple times in this part of the record of the first things he said to the Nephites. He was instructing them, not simply repeating formulas. This was new information and they needed to learn it. The repetition let them know that they should not allow it to be lost in all the other miraculous events and words that they would experience and hear. This was important. This was new.

3 Nephi 11:37–41

37 And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things.

38 And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God.

39 Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them.

40 And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them.

41 Therefore, go forth unto this people, and declare the words which I have spoken, unto the ends of the earth.

Comments

The command to “become as a little child” is unique to the Book of Mormon, but it is related to one of Jesus’s sayings, recorded in both Mark and Luke: “Whosoever shall not receive the kingdom of god as a little child, he shall not enter therein” (Mark 10:15; Luke 18:17). The idea of receiving these teachings as a little child may refer to both the capacity for learning, and for the fact that what children learn when they are young form the foundations for things they later learn in life. If we were to take language as a model, if we were to learn to obey the Lord with the easy fluency with which we speak our native language, we would naturally obey and live the commandments.

Christ reiterates that this is his doctrine, and that it is the foundation of the other teachings which he will give them. It is not all, it is the foundation; the foundation built on rock and not on sand.

Following the declaration that this is his doctrine, Christ commands that they teach it.

This is not the end of a chapter in the 1830 edition of the Book of Mormon.