MINISTRY OF THE RESURRECTED CHRIST ON THE WESTERN HEMISPHERE.
By considering the apostolic ministry in immediate sequence to our study
of the Lord's ascension from the Mount of Olives, we have departed from
the chronological order of the several personal manifestations of the
risen Savior to mortals; for very soon after His final farewell to the
apostles in Judea He visited His "other sheep," not of the eastern fold,
whose existence He had affirmed in that impressive sermon concerning the
Good Shepherd and His sheep.[1452] Those other sheep who were to hear
the Shepherd's voice and eventually be made part of the united fold,
were the descendants of Lehi who, with his family and a few others, had
left Jerusalem 600 B.C. and had crossed the great deep to what we now
know as the American continent, whereon they had grown to be a mighty
though a divided people.[1453]
THE LORD'S DEATH SIGNALIZED BY GREAT CALAMITIES ON THE AMERICAN
CONTINENT.
As already set forth in these pages, the birth of Jesus at Bethlehem had
been made known to the Nephite nation on the western hemisphere by
divine revelation; and the glad event had been marked by the appearance
of a new star, by a night devoid of darkness so that two days and the
night between had been as one day, and by other wonderful occurrences,
all of which had been predicted through the prophets of the western
world.[1454] Samuel the Lamanite, who through faithfulness and good
works had become a prophet, mighty in word and deed, duly chosen and
commissioned of God, had coupled with his predictions of the glorious
occurrences that were to mark the birth of Christ, prophecies of other
signs--of darkness, terror, and destruction--by which the Savior's death
on the cross would be signalized.[1455] Every prophetic word concerning
the phenomena that were to attend the Lord's birth had been fulfilled;
and many people had been brought thereby to believe in Christ as the
promised Redeemer; but, as is usual with those whose belief rests on
miracles, many among the Nephites "began to forget those signs and
wonders which they had heard, and began to be less and less astonished
at a sign or a wonder from heaven, insomuch that they began to be hard
in their hearts, and blind in their minds, and began to disbelieve all
which they had heard and seen."[1456]
Thirty and three years had sped their course since the illumined night
and the other signs of Messiah's advent; then, on the fourth day of the
first month, or, according to our calendar, during the first week of
April, in the thirty-fourth year, there arose a great and terrible
tempest, with thunderings, lightnings, and both elevations and
depressions of the earth's surface, so that the highways were broken up,
mountains were sundered, and many cities were utterly destroyed by
earthquake, fire, and the inrush of the sea. For three hours the
unprecedented holocaust continued; and then thick darkness fell, in the
which it was found impossible to kindle a fire; the awful gloom was like
unto the darkness of Egypt[1457] in that its clammy vapors could be
felt. This condition lasted until the third day, so that a night a day
and a night were as one unbroken night, and the impenetrable blackness
was rendered the more terrible by the wailing of the people, whose
heart-rending refrain was everywhere the same, "O that we had repented
before this great and terrible day."[1458]
Then, piercing the darkness, came a Voice,[1459] before which the
frightful chorus of human lamentation was silenced; "Wo, wo, wo unto
this people" resounded throughout the land. The Voice proclaimed
increasing woes except the people should repent. Destruction had
befallen because of wickedness, and the devil was then laughing over the
number of the dead and the retributive cause of their destruction. The
extent of the dread calamity was detailed; cities that had been burned
with their inhabitants, others that had sunk into the sea, yet others
buried in the earth, were enumerated; and the divine reason for this
widespread destruction was plainly set forth--that the wickedness and
abominations of the people might be hidden from the face of the earth.
Those who had lived to hear were declared to be the more righteous of
the inhabitants; and to them hope was offered on conditions of more
thorough repentance and reformation.
The identity of the Voice was thus made known: "Behold, I am Jesus
Christ the Son of God. I created the heavens and the earth, and all
things that in them are. I was with the Father from the beginning. I am
in the Father, and the Father in me; and in me hath the Father glorified
his name." The Lord commanded that the people should no longer serve Him
with bloody sacrifices and burnt offerings; for the law of Moses was
fulfilled; and thenceforth the only acceptable sacrifice would be the
broken heart and the contrite spirit; and such should never be rejected.
The humble and repentant the Lord would receive as His own. "Behold," He
said, "for such I have laid down my life, and have taken it up again;
therefore repent, and come unto me ye ends of the earth, and be saved."
The Voice ceased; and through the space of many hours of continuing
darkness vociferous lamentations were hushed, for the people were
convicted of their guilt and silently wept in astonishment over what
they had heard, and in hopeful anticipation of the salvation that had
been offered. A second time the Voice was heard, as in sorrow over those
who had refused to accept the Savior's succor; for often had He
protected them, more often would He have so done had they been willing,
and yet in the future would He cherish them, "as a hen gathereth her
chickens under her wings" if they would repent and live in
righteousness. On the morning of the third day the darkness dispersed,
seismic disturbances ceased, and the storms abated. As the pall was
lifted from the land the people saw how profound had been the
convulsions of earth, and how great had been their loss of kindred and
friends. In their contrition and humiliation they remembered the
predictions of the prophets, and knew that the mandate of the Lord had
been executed upon them.[1460]
Christ had risen; and following Him many of the righteous dead on the
western continent rose from their graves, and appeared as resurrected,
immortalized beings among the survivors of the land-wide destruction;
even as in Judea many of the saints had been raised immediately after
the resurrection of Christ.[1461]
FIRST VISITATION OF JESUS CHRIST TO THE NEPHITES.[1462]
About six weeks or more after the events last considered,[1463] a great
multitude of the Nephites had assembled at the temple in the land called
Bountiful,[1464] and were earnestly discoursing with one another over
the great changes that had been wrought in the land, and particularly
concerning Jesus Christ, of whose atoning death the predicted signs had
been witnessed in all their tragic details. The prevailing spirit of the
assembly was that of contrition and reverence. While thus congregated
they heard a sound as of a Voice from above; but both a first and a
second utterance were to them unintelligible. As they listened with rapt
intentness, the Voice was heard a third time, and it said unto them:
"_Behold my beloved Son, in whom I am well pleased, in whom I have
glorified my name: hear ye him._"[1465]
While gazing upward in reverent expectation, the people beheld a Man,
clothed in a white robe, who descended and stood among them. He spake,
saying: "Behold, I am Jesus Christ, whom the prophets testified shall
come into the world; 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." The multitude prostrated themselves in
adoration for they remembered that their prophets had foretold that the
Lord would appear among them after His resurrection and ascension.[1466]
As He directed, the people arose, and one by one came to Him, and did
see and feel the prints of the nails in His hands and feet, and the
spear-wound in His side. Moved to adoring utterance, with one accord
they cried: "Hosanna! blessed be the name of the Most High God!" then,
falling at the feet of Jesus, they worshiped Him.
Summoning Nephi and eleven others to approach, the Lord gave them
authority to baptize the people after His departure, and prescribed the
mode of baptism with particular injunction against disputation in the
matter or alteration of the given form, as witness the Lord's words:
"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. And now behold,
these are the words which ye shall say, calling them by name,
saying, 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. And then shall ye immerse them in the water, and
come forth again out of the water. 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.
And according as I have commanded you thus shall ye baptize. And
there shall be no disputations among you, as there hath hitherto
been; neither shall there be disputations among you concerning
the points of my doctrine, as there hath hitherto been."[1467]
The people in general, and particularly the Twelve, chosen as stated,
were impressively warned against contention over matters of doctrine,
the spirit of which was declared to be of the devil, "who is the father
of contention." The doctrine of Jesus Christ was set forth in simple yet
comprehensive summary in these words:
"Behold, verily, verily, I say unto you, I will declare unto you
my doctrine. 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; And whoso believeth in me, and is baptized, the same shall
be saved; and they are they who shall inherit the kingdom of
God. And whoso believeth not in me, and is not baptized, shall
be damned."[1468]
Repentance, and humility akin to that of the innocent trusting child
were the prerequisites for baptism, without which none could inherit the
kingdom of God. With the incisiveness and simplicity that had
characterized His teachings in Palestine, the Lord thus instructed His
newly chosen Twelve:
"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. 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 standeth
open to receive such, when the floods come and the winds beat
upon them. Therefore go forth unto this people, and declare the
words which I have spoken unto the ends of the earth."[1469]
Then, turning to the multitude, Jesus admonished them to give heed to
the teachings of the Twelve, and continued with a discourse embodying
the sublime principles He had taught among the Jews in the Sermon on the
Mount.[1470] The Beatitudes, the Lord's Prayer, and the same splendid
array of ennobling precepts are set forth, and the same wealth of
effective comparison and apt illustration appear, in both Matthew's and
Nephi's versions of this unparalleled address; but a significant
difference is observed in every reference to the fulfilment of the
Mosaic law; for where the Jewish scriptures record the Lord's words as
pointing to a fulfilment then incomplete, the corresponding expressions
in the Nephite account are in the past tense, the law having been
already fulfilled in its entirety through the death and resurrection of
Christ. Thus, to the Jews Jesus had said: "Till heaven and earth pass,
one jot or one tittle shall in no wise pass from the law, till all be
fulfilled"; but to the Nephites: "For verily I say unto you, one jot nor
one tittle hath not passed away from the law, but in me it hath all been
fulfilled."[1471]
Many marveled over this matter, wondering what the Lord would have them
do concerning the law of Moses; "for they understood not the saying that
old things had passed away, and that all things had become new." Jesus,
conscious of their perplexity, proclaimed in plainness that He was the
Giver of the law, and that by Him had it been fulfilled and therefore
abrogated. His affirmation is particularly explicit:
"Behold I say unto you, that the law is fulfilled that was given
unto Moses. Behold, I am he that gave the law, and I am he who
covenanted with my people Israel: therefore, the law in me is
fulfilled, for I have come to fulfil the law; therefore it hath
an end. Behold, I do not destroy the prophets, for as many as
have not been fulfilled in me, verily I say unto you, shall all
be fulfilled. And because I said unto you, that old things hath
passed away, I do not destroy that which hath been spoken
concerning things which are to come. 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."[1472]
Addressing Himself to the Twelve He affirmed that never had the Father
commanded Him to inform the Jews concerning the existence of the
Nephites, except indirectly by mention of other sheep not of the Jewish
fold; and as, "because of stiffneckedness and unbelief," they had failed
to comprehend His words, the Father had commanded Him to say no more
with reference either to the Nephites or to the third fold--comprizing
"the other tribes of the house of Israel, whom the Father hath led away
out of the land." To the Nephite disciples Jesus taught many other
matters that had been withheld from the Jews, who through unfitness to
receive had been left in ignorance. Even the Jewish apostles had wrongly
supposed that those "other sheep" were the Gentile nations, not
realizing that the carrying of the gospel to the Gentiles was part of
their particular mission, and oblivious to the fact that never would
Christ manifest Himself in person to those who were not of the house of
Israel. Through the promptings of the Holy Ghost and under the
ministrations of men commissioned and sent would the Gentiles hear the
word of God; but to the personal manifestation of the Messiah they were
ineligible.[1473] Great, however, will be the Lord's mercies and
blessings to the Gentiles who accept the truth, for unto them the Holy
Ghost shall bear witness of the Father and of the Son; and all of them
who comply with the laws and ordinances of the gospel shall be numbered
in the house of Israel. Their conversion and enfoldment with the Lord's
own will be as individuals, and not as nations, tribes, or
peoples.[1474]
The adoring multitude, numbering about two thousand five hundred souls,
thought that Jesus was about to depart; and they tearfully yearned to
have Him remain. He comforted them with the assurance that He would
return on the morrow, and admonished them to ponder upon the things He
had taught, and to pray in His name to the Father for understanding. He
had already informed the Twelve, and now stated to the people, that He
would show Himself and minister "unto the lost tribes of Israel, for
they are not lost unto the Father, for he knoweth whither he hath taken
them." Voicing the compassion He felt, the Lord directed the people to
fetch their afflicted ones, the lame, halt, maimed, blind and deaf, the
leprous, and the withered; and when these were brought He healed them,
every one. Then, as He commanded, parents brought their little children,
and placed them in a circle around Him. The multitude bowed in prayer;
and Jesus prayed for them; "And," wrote Nephi, "no tongue can speak,
neither can there be written by any man, neither can the hearts of men
conceive so great and marvellous 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." The prayer being ended,
Jesus bade the multitude arise; and joyfully He exclaimed: "Blessed are
ye because of your faith. And now behold, my joy is full." Jesus wept.
Then He took the children, one by one, and blessed them, praying unto
the Father for each.
"And when he had done this he wept again, and he spake unto the
multitude, and saith unto them, behold your little ones. 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."[1475]
The Lord Jesus sent for bread and wine, and caused the people to sit
down. The bread He brake and blessed, and gave thereof to the Twelve;
these, having eaten, distributed bread to the multitude. The wine was
blessed, and all partook, the Twelve first, and afterward the people.
With impressiveness similar to that attending the institution of the
Sacrament of the Lord's Supper among the apostles in Jerusalem, Jesus
made plain the sanctity and significance of the ordinance, saying that
authority for its future administration would be given; and that it was
to be participated in by all who had been baptized into fellowship with
Christ, and was always to be observed in remembrance of Him, the bread
being the sacred emblem of His body, the wine the token of His blood
that had been shed. By express commandment, the Lord forbade the
sacrament of bread and wine to all but the worthy; "For," He explained,
"whoso eateth and drinketh my flesh and blood unworthily, eateth and
drinketh damnation to his soul; therefore if ye know that a man is
unworthy to eat and drink of my flesh and blood, ye shall forbid him."
But the people were forbidden to cast out from their assemblies those
from whom the Sacrament was to be withheld, if so be they would but
repent and seek fellowship through baptism.[1476]
The necessity of prayer was explicitly emphasized by the Lord, the
commandment to pray being given to the Twelve and to the multitude
separately. Individual supplication, family devotions, and
congregational worship were thus enjoined:
"Therefore ye must always pray unto the Father in my name; and
whatsoever ye shall ask the Father in my name, which is right,
believing that ye shall receive, behold it shall be given unto
you. Pray in your families unto the Father, always in my name,
that your wives and your children may be blessed. And behold, ye
shall meet together oft, and ye shall not forbid any man from
coming unto you when ye shall meet together, but suffer them
that they may come unto you, and forbid them not; but ye shall
pray for them, and shall not cast them out; and if it so be that
they come unto you oft, ye shall pray for them unto the Father,
in my name."[1477]
The Lord then touched with His hand each of the Twelve, investing them,
in words unheard by others, with power to confer the Holy Ghost by the
imposition of hands upon all repentant and baptized believers.[1478] As
he finished the ordination of the Twelve, a cloud overshadowed the
people, so that the Lord was hidden from their sight; but the twelve
disciples "saw and did bear record that he ascended again into heaven."
CHRIST'S SECOND VISITATION TO THE NEPHITES.[1479]
On the morrow a yet greater multitude assembled in expectation of the
Savior's return. Throughout the night messengers had spread the glorious
tidings of the Lord's appearing, and of His promise to again visit His
people. So great was the assembly that Nephi and his associates caused
the people to separate into twelve bodies, to each of which one of the
disciples was assigned to impart instruction and to lead in prayer. The
burden of supplication was that the Holy Ghost should be given unto
them. Led by the chosen disciples the whole vast concourse approached
the water's edge, and Nephi, going first, was baptized by immersion; he
then baptized the eleven others whom Jesus had chosen. When the Twelve
had come forth out of the water, "they were filled with the Holy Ghost,
and with fire. And behold, they were encircled about as if it were fire;
and it came down from heaven, and the multitude did witness it, and do
bear record; and angels did come down out of heaven, and did minister
unto them. And it came to pass that while the angels were ministering
unto the disciples, behold, Jesus came and stood in the midst, and
ministered unto them."[1480]
Thus Jesus appeared in the midst of the disciples and ministering
angels. At His command the Twelve and the multitude knelt in prayer; and
they prayed unto Jesus, calling Him their Lord and their God. Jesus
separated Himself by a little space, and in humble attitude prayed,
saying in part: "Father, I thank thee that thou hast given the Holy
Ghost unto these whom I have chosen; and it is because of their belief
in me, that I have chosen them out of the world. Father, I pray thee
that thou wilt give the Holy Ghost unto all them that shall believe in
their words." The disciples were yet fervently praying to Jesus when He
returned to them; and as He looked upon them with merciful and approving
smile, they were glorified in His presence, so that their countenances
and their apparel shone with a brilliancy like unto that of the face and
garments of the Lord, even so that "there could be nothing on earth so
white as the whiteness thereof." A second and a third time Jesus retired
and prayed unto the Father; and while the people comprehended the
meaning of His prayer, they confessed and bare record that "so great and
marvellous were the words which he prayed, that they cannot be written,
neither can they be uttered by man." The Lord rejoiced in the faith of
the people, and to the disciples He said: "So great faith have I never
seen among all the Jews; wherefore I could not shew unto them so great
miracles, because of their unbelief. Verily I say unto you, there are
none of them that have seen so great things as ye have seen; neither
have they heard so great things as ye have heard."[1481] Then the Lord
administered the Sacrament in manner as on the yesterday; but both the
bread and the wine were provided without human aid. The sanctity of the
ordinance was thus expressed: "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."
This was followed by instructions concerning the covenant people,
Israel, of whom the Nephites were a part, and of the relation they would
bear to the Gentile nations in the future development of the divine
purpose. Jesus declared Himself to be that Prophet whose coming Moses
had foretold, and the Christ of whom all the prophets had testified. The
temporary supremacy of the Gentiles, whereby the further scattering of
Israel would be accomplished, and the eventual gathering of the covenant
people, were predicted, with frequent reference to the inspired
utterances of Isaiah bearing thereon.[1482] The future of Lehi's
descendants was pictured as a dwindling in unbelief through iniquity; in
consequence of which the Gentiles would grow to be a mighty people on
the western continent, even though that land had been given as an
ultimate inheritance to the house of Israel. The establishment of the
then future but now existent American nation, characterized as "a free
people," was thus foretold and God's purpose therein explained: "For it
is wisdom in the Father that they should be established in this land,
and be set up as a free people by the power of the Father, that these
things might come forth from them unto a remnant of your seed, that the
covenant of the Father may be fulfilled which he hath covenanted with
his people, O house of Israel."[1483]
As a sign of the time in which the gathering of the several branches of
Israel from their long dispersion should take place, the Lord specified
the prosperity of the Gentiles in America, and their agency in bringing
the scriptures to the degraded remnant of Lehi's posterity or the
American Indians.[1484] It was made plain that all Gentiles who would
repent, and accept the gospel of Christ through baptism, should be
numbered among the covenant people and be made partakers of the
blessings incident to the last days, in which the New Jerusalem would be
established on the American continent. The joyful account of gathered
Israel as Jehovah had given it aforetime through the mouth of His
prophet Isaiah, was repeated by the resurrected Jehovah to His Nephite
flock.[1485] Admonishing them to ponder the words of the prophets, which
were of record amongst them, and to give heed to the new scriptures He
had made known, and especially commanding the Twelve to teach the people
further concerning the things He had expounded, the Lord informed them
of the revelations given through Malachi, and directed that the same be
written.[1486]
The prophecies so reiterated by Him who had inspired Malachi to
utterance, were at that time obviously of the future, and are even yet
unfulfilled in their entirety. The advent of the Lord, to which these
scriptures testify, is yet future; but that the time is now near--that
"great and dreadful day of the Lord"--is attested by the fact that
Elijah who was to come before that day, has appeared in the discharge of
his particular commission--that of turning the hearts of the living
children to their dead progenitors, and the hearts of the departed
fathers to their still mortal posterity.[1487]
The personal ministry of Christ on the occasion of this second
visitation lasted three days, during which He gave the people many
scriptures, such as had been before given unto the Jews, for so the
Father had commanded; and He expounded unto them the purposes of God,
from the beginning until the time at which Christ shall return in His
glory; "And even unto the great and last day, when all people, and all
kindreds, and all nations and tongues shall stand before God, to be
judged of their works, whether they be good or whether they be evil; if
they be good, to the resurrection of everlasting life; and if they be
evil, to the resurrection of damnation, being on a parallel, the one on
the one hand, and the other on the other hand, according to the mercy,
and the justice, and the holiness which is in Christ, who was before the
world began." In merciful ministration He healed their afflicted folk,
and raised a man from the dead. At later but unspecified times, He
showed Himself among the Nephites, and "did break bread oft, and bless
it, and give it unto them."[1488]
After His second ascension from among them, the spirit of prophecy was
manifest among the people, and this extended even to children and babes,
many of whom spake of marvelous things, as the Spirit gave them
utterance. The Twelve entered upon their ministry with vigor, teaching
all who would hear, and baptizing those who, through repentance, sought
communion with the Church. Upon all who thus complied with the
requirements of the gospel, the Holy Ghost was bestowed; and those so
blessed lived together in love, and were called the Church of
Christ.[1489]
CHRIST'S VISITATION TO HIS CHOSEN TWELVE AMONG THE NEPHITES.[1490]
Under the administration of the twelve ordained disciples the Church
grew and prospered in the land of Nephi.[1491] The disciples, as special
witnesses of the Christ, traveled, preached, taught, and baptized all
who professed faith and showed forth repentance. On a certain occasion
the Twelve were assembled in "mighty prayer and fasting," seeking
instruction on a particular matter which, notwithstanding the Lord's
injunction against contention, had given rise to disputation among the
people. As they supplicated the Father in the Son's name, Jesus appeared
amongst them, and asked: "What will ye that I shall give unto you?"
Their answer was: "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." They had provisionally called the
community of baptized believers the Church of Christ; but, apparently
this true and distinguishing name had not been generally accepted
without question.
"And the Lord said unto them, Verily, verily, I say unto you,
why is it that the people should murmur and dispute because of
this thing? Have they not read the scriptures, which say ye must
take upon you the name of Christ, which is my name? for by this
name shall ye be called at the last day; and whoso taketh upon
him my name, and endureth to the end, the same shall be saved at
the last day; therefore whatsoever ye shall do, ye shall do it
in my name; therefore ye shall call the church in my name; and
ye shall call upon the Father in my name, that he will bless the
church for my sake; And how be it my church, save it be called
in my name? for if a church be called in Moses' name, then it be
Moses' church; or if it be called in the name of a man, then it
be the church of a man; but if it be called in my name, then it
is my church, if it so be that they are built upon my gospel.
Verily I say unto you, that ye are built upon my gospel;
therefore ye shall call whatsoever things ye do call, in my
name; therefore if ye call upon the Father, for the church, if
it be in my name, the Father will hear you; and if it so be that
the church is built upon my gospel, then will the Father shew
forth his own works in it; but if it be not built upon my
gospel, and is built upon the works of men, or upon the works of
the devil, verily I say unto you, they have joy in their works
for a season, and by and by the end cometh, and they are hewn
down and cast into the fire, from whence there is no return; for
their works do follow them, for it is because of their works
that they are hewn down; therefore remember the things that I
have told you."[1492]
In such wise did the Lord confirm as an authoritative bestowal, the name
which, through inspiration, had been assumed by His obedient children,
_The Church of Jesus Christ_. The Lord's explanation as to the one and
only Name by which the Church could be appropriately known is cogent and
convincing. It was not the church of Lehi or Nephi, of Mosiah or Alma,
of Samuel or Helaman; else it should have been called by the name of the
man whose church it was, even as today there are churches named after
men;[1493] but being the Church established by Jesus Christ, it could
properly bear none other name than His.
Jesus then reiterated to the Nephite Twelve many of the cardinal
principles He had before enunciated to them and to the people at large;
and commanded that His words be written, excepting certain exalted
communications which He forbade them to write. The importance of
preserving as a priceless treasure the new scriptures He had given was
shown, with assurance that in heaven records were kept of all things
done by divine direction. The Twelve were told that they were to be the
judges of their people; and in view of such investiture they were
admonished to diligence and godliness.[1494] The Lord was made glad by
the faith and ready obedience of the Nephites amongst whom He had
ministered; and to the twelve special witnesses He said: "And now
behold, my joy is great, even unto fulness, because of you, and also
this generation; yea, and even the Father rejoiceth, and also all the
holy angels, because of you and this generation; for none of them are
lost. Behold, I would that ye should understand; for I mean them who are
now alive of this generation; and none of them are lost; and in them I
have fulness of joy." His joy, however, was mingled with sorrow because
of the apostasy into which the later generations would fall; this He
foresaw as a dire condition that would attain its climax in the fourth
generation from that time.[1495]
THE THREE NEPHITES.
In loving compassion the Lord spoke unto the twelve disciples, one by
one, asking: "What is it that ye desire of me, after that I am gone to
the Father?"[1496] All but three expressed the desire that they might
continue in the ministry until they had reached a goodly age, and then
in due time be received by the Lord into His kingdom. To them Jesus gave
blessed assurance, saying: "After that ye are seventy and two years old,
ye shall come unto me in my kingdom, and with me ye shall find rest." He
turned to the three who had reserved the request they ventured not to
express;
"And he said unto them, Behold, I know your thoughts, and ye
have desired the thing which John, my beloved, who was with me
in my ministry, before that I was lifted up by the Jews, desired
of me; therefore more blessed are ye, for ye shall never taste
of death, but ye shall live to behold all the doings of the
Father, unto the children of men, even until all things shall be
fulfilled, according to the will of the Father, when I shall
come in my glory, with the powers of heaven; and ye shall never
endure the pains of death; but when I shall come in my glory, ye
shall be changed in the twinkling of an eye from mortality to
immortality: and then shall ye be blessed in the kingdom of my
Father."[1497]
The blessed three were assured that in the course of their prolonged
life they should be immune to pain, and should know sorrow only as they
grieved for the sins of the world. For their desire to labor in bringing
souls unto Christ as long as the world should stand, they were promised
an eventual fulness of joy, even like unto that to which the Lord
Himself had attained. Jesus touched each of the nine who were to live
and die in the Lord, but the three who were to tarry till He would come
in His glory He did not touch. "And then he departed."
A change was wrought in the bodies of the Three Nephites, so that, while
they remained in the flesh, they were exempt from the usual effects of
physical vicissitude. The heavens were opened to their gaze; they were
caught up, and saw and heard unspeakable things. "And it was forbidden
them that they should utter; neither was it given unto them power that
they could utter the things which they saw and heard." Though they lived
and labored as men among their fellows, preaching, baptizing, and
conferring the Holy Ghost upon all who gave heed to their words, the
enemies to the truth were powerless to do them injury. Somewhat later
than a hundred and seventy years after the Lord's last visitation,
malignant persecution was waged against the Three. For their zeal in the
ministry they were cast into prison; but "the prisons could not hold
them, for they were rent in twain." They were incarcerated in
underground dungeons; "But they did smite the earth with the word of
God, insomuch that by his power they were delivered out of the depths of
the earth; and therefore they could not dig pits sufficient to hold
them." Thrice they were cast into a furnace of fire, but received no
harm; and three times were they thrown into dens of ravenous beasts,
but, "behold they did play with the beasts, as a child with a suckling
lamb, and received no harm."[1498] Mormon avers that in answer to his
prayers the Lord had made known unto him that the change wrought upon
the bodies of the Three, was such as to deprive Satan of all power over
them, and that "they were holy, and that the powers of the earth could
not hold them; and in this state they were to remain until the judgment
day of Christ; and at that day they were to receive a greater change,
and to be received into the kingdom of the Father to go no more out, but
to dwell with God eternally in the heavens."[1499] For nearly three
hundred years, and possibly longer, the Three Nephites ministered
visibly among their fellows; but as the wickedness of the people
increased these special ministers were withdrawn, and thereafter
manifested themselves only to the righteous few. Moroni, the last
prophet of the Nephites, when engaged in completing the record of his
father, Mormon, and adding thereto matters of his own knowledge, wrote
concerning these three disciples of the Lord, that they "did tarry in
the land until the wickedness of the people was so great, that the Lord
would not suffer them to remain with the people; and whether they be
upon the face of the land no man knoweth. But behold, my father and I
have seen them, and they have ministered unto us."[1500] Their ministry
was to be extended to Jews and Gentiles, amongst whom they labor
unrecognized as of ancient birth; and they are sent unto the scattered
tribes of Israel, and to all nations, kindreds, tongues and peoples,
from whom they have brought and are bringing many souls unto Christ,
"that their desire may be fulfilled, and also because of the convincing
power of God which is in them."[1501]
GROWTH OF THE CHURCH FOLLOWED BY THE APOSTASY OF THE NEPHITE NATION.
The Church of Jesus Christ developed rapidly in the land of Nephi, and
brought to its faithful adherents unprecedented blessings. Even the
hereditary animosity between Nephites and Lamanites was forgotten; and
all lived in peace and prosperity. So great was the unity of the Church
that its members owned all things in common, and "therefore they were
not rich and poor, bond and free, but they were all made free, and
partakers of the heavenly gift."[1502] Populous cities replaced the
desolation of ruin that had befallen at the time of the Lord's
crucifixion. The land was blessed, and the people rejoiced in
righteousness. "And it came to pass that there was no contention in the
land, because of the love of God which did dwell in the hearts of the
people. And there were no envyings, nor strifes, nor tumults, nor
whoredoms, nor lyings, nor murders, nor any manner of lasciviousness;
and surely there could not be a happier people among all the people who
had been created by the hand of God."[1503] Nine of the twelve special
witnesses chosen by the Lord passed at appointed times to their rest,
and others were ordained in their stead. The state of blessed prosperity
and of common ownership continued for a period of a hundred and
sixty-seven years; but soon thereafter came a most distressing change.
Pride displaced humility, display of costly apparel superseded the
simplicity of happier days; rivalry led to contention, and thence the
people "did have their goods and their substance no more common among
them, and they began to be divided into classes, and they began to build
up churches unto themselves, to get gain, and began to deny the true
church of Christ."[1504] Man-made churches multiplied, and persecution,
true sister to intolerance, became rampant. The red-skinned Lamanites
reverted to their degraded ways, and developed a murderous hostility
against their white brothers; and all manner of corrupt practises became
common among both nations. For many decades the Nephites retreated
before their aggressive foes, making their way north-eastward through
what is now the United States. About 400 A.D. the last great battle was
fought near the hill Cumorah;[1505] and the Nephite nation became
extinct.[1506] The degenerate remnant of Lehi's posterity, the Lamanites
or American Indians, have continued until this day. Moroni, the last of
the Nephite prophets, hid away the record of his people in the hill
Cumorah, whence it has been brought forth by divine direction in the
current dispensation. That record is now before the world translated
through the gift and power of God, and published to the edification of
all nations, as the BOOK OF MORMON.
NOTES TO CHAPTER 39.
1. The Land Bountiful.--This comprized the northerly part of South
America, extending to the Isthmus of Panama. On the north it was bounded
by the Land of Desolation, which embraced Central America, and, in later
Nephite history, an indefinite extent north of the Isthmus. The South
American continent in general is called, in the Book of Mormon, the Land
of Nephi.
2. The Jewish and Nephite Versions of the "Sermon on the Mount."--As
indicated in the text, one of the most impressive contrasts between the
Sermon on the Mount and the virtual repetition of the discourse by our
Lord on the occasion of His visit to the Nephites, is that of prediction
concerning the fulfilment of the law of Moses in the first delivery, and
unqualified affirmation in the second that the law had been fulfilled.
Among the Beatitudes certain differences appear, in each of which the
Nephite sermon is more explicit. Thus, instead of, "Blessed are the poor
in spirit" (Matt. 5:3), we read, "Blessed are the poor in spirit who
come unto me" (3 Nephi 12:3). Instead of, "Blessed are they which do
hunger and thirst after righteousness; for they shall be filled"
(Matt.), we read, "And blessed are all they who do hunger and thirst
after righteousness, for they shall be filled with the Holy Ghost"
(Nephi). Instead of, "for righteousness' sake," (Matt.) we have "for my
name's sake," (Nephi). For the difficult passage, "Ye are the salt of
the earth: but if the salt have lost his savour, wherewith shall it be
salted?" (Matt.), we have the clearer expression, "I give unto you to be
the salt of the earth; but if the salt shall lose its savor, wherewith
shall the earth be salted?" (Nephi). And, as already noted, in place of
"one jot or one tittle shall in no wise pass from the law, till all be
fulfilled" (Matt.), we have "one jot nor one tittle hath not passed away
from the law, but in me it hath all been fulfilled" (Nephi). Variations
in succeeding verses are incident to this prospective fulfilment
(Matt.), and affirmed accomplishment (Nephi). Instead of the strong
analogy concerning the plucking out of an offending eye, or the severing
of an evil hand (Matt.), we find: "Behold, I give unto you a
commandment, that ye suffer none of these things to enter into your
heart; for it is better that ye should deny yourselves of these things,
wherein ye will take up your cross, than that ye should be cast into
hell" (Nephi). Following the illustrative instances of the gospel
requirements superseding those of the law, the Nephite record presents
this splendid summation: "Therefore those things which were of old time,
which were under the law in me, are all fulfilled. Old things are done
away, and all things have become new; therefore I would that ye should
be perfect even as I, or your Father who is in heaven is perfect."
In Matthew's report of the sermon, little distinction is made between
the precepts addressed to the multitude in general, and the instructions
given particularly to the Twelve. Thus, Matt. 6:25-34 was spoken
inferentially to the apostles; for they and not the people were to lay
aside all worldly pursuits; in the sermon delivered to the Nephites the
distinction is thus made clear: "And now it came to pass that when Jesus
had spoken these words, he looked upon the twelve whom he had chosen,
and said unto them, Remember the words which I have spoken. For behold,
ye are they whom I have chosen to minister unto this people. Therefore I
say unto you, 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. Is not the
life more than meat, and the body than raiment?" etc. (See 3 Nephi
13:25-34). Matt 7 opens with "Judge not that ye be not judged," without
intimation as to its general or special application; 3 Nephi 14 begins
"And now it came to pass that when Jesus had spoken these words, he
turned again to the multitude, and did open his mouth unto them again,
saying, Verily, verily, I say unto you, judge not, that ye be not
judged." A careful, verse-by-verse comparison between the Sermon on the
Mount as recorded by Matthew, and the risen Lord's discourse to His
people on the western continent is earnestly recommended to every
student.
3. Baptisms Among the Nephites After the Lord's Visitation.--We read
that before the second appearing of Christ to the Nephites, the chosen
Twelve were baptized (3 Nephi 19:10-13). These men had doubtless been
baptized before, for Nephi had been empowered not only to baptize but to
ordain others to the requisite authority for administering baptism (3
Nephi 7:23-26). The baptism of the disciples on the morn of the Savior's
second visit, was in the nature of a rebaptism, involving a renewal of
covenants, and confession of faith in the Lord Jesus.
It is possible that in the earlier Nephite baptisms some irregularity in
mode or impropriety in the spirit of administering the ordinance may
have arisen; for, as we have seen the Lord enjoined upon the people in
connection with the instructions concerning baptism that disputations
must cease. (3 Nephi 11:28-33.)
As to second or later baptisms, the author has written elsewhere (see
_The Articles of Faith_, vii:12-17) practically as follows. Rebaptisms
recorded in scripture are few, and in each instance the special
circumstances justifying the action are apparent. Thus, we read of Paul
baptizing certain disciples at Ephesus, though they had already been
immersed after the manner of John's baptism. But in this case the
apostle was evidently unconvinced that the baptism had been solemnized
by due authority, or that the believers had been properly instructed as
to the import of the ordinance. When he tested the efficacy of their
baptism by asking "Have ye received the Holy Ghost since ye believed?"
they answered him, "We have not so much as heard whether there be any
Holy Ghost." Then asked he in seeming surprize, "Unto what then were ye
baptized? and they said, Unto John's baptism. Then said Paul, John
verily baptized with the baptism of repentance, saying unto the people,
that they should believe on him which should come after him, that is, on
Christ Jesus. When they heard this, they were baptized in the name of
the Lord Jesus." (See Acts 19:1-6.)
In the Church today a repetition of the baptismal rite on an individual
is allowable under certain specific conditions. Thus, if one, having
entered the Church by baptism, withdraws from it, or is excommunicated
therefrom, and afterward repents and desires to regain his standing in
the Church, he can do so only through baptism. However, such is a
repetition of the initiatory ordinance as previously administered. There
is no ordinance of "rebaptism" in the Church distinct in nature, form,
or purpose, from other baptism; and, therefore, in administering baptism
to a subject who has been formerly baptized, the form of the ceremony is
exactly the same as in first baptisms.
FOOTNOTES:
[1452] John 10:16; compare B. of M., 3 Nephi 15:17-21; page 416 herein.
[1453] See pages 49, 55 herein.
[1454] Pages 49-52.
[1455] Helaman 14:14-27.
[1456] 3 Nephi 2:1.
[1457] Exo. 10:21-23.
[1458] 3 Nephi 8:5-25; compare Helaman 14:20-27.
[1459] 3 Nephi chap. 9.
[1460] 3 Nephi, chap. 10.
[1461] Helaman 14:25; 3 Nephi 23:7-13; compare Matt. 27:52, 53.
[1462] 3 Nephi, chaps. 11-18 inclusive.
[1463] 3 Nephi 10:18. Bear in mind that Christ's ascension took place
forty days after His resurrection.
[1464] Note 1, end of chapter.
[1465] 3 Nephi 11:7; compare Matt. 3:17; Mark 1:11; Luke 9:35; P. of
G.P., Joseph Smith 2:17.
[1466] 3 Nephi 11:12; compare 1 Nephi 12:6; 2 Nephi 26:1, 9; Alma 16:20.
[1467] 3 Nephi 11:23-28; compare Doc. and Cov. 20:72-74.
[1468] 3 Nephi 11:31-34; compare Mark 16:15, 16; see also John 12:48.
[1469] 3 Nephi 11:39-41.
[1470] 3 Nephi, chaps. 12, 13, 14; compare Matt, chaps. 5, 6, 7.
[1471] Matt. 5:18, and 3 Nephi 12:18; compare 46, 47; 15:2-10; and
9:17-20. See Note 2, end of chapter.
[1472] 3 Nephi 15:4-8. See pages 234, 373, 374 herein.
[1473] 3 Nephi 15:11-24.
[1474] 3 Nephi 16:4-20.
[1475] 3 Nephi 17:23-24; read entire chapter.
[1476] 3 Nephi 18:1-14, 27-34; compare 1 Cor. 11:23-30. For the
prescribed manner of administering the Sacrament, see Moroni, chaps. 4
and 5; compare Doc. and Cov. 20:75-79.
[1477] 3 Nephi 18:19-23.
[1478] 3 Nephi 18:36, 37; Moroni 2:1-3.
[1479] 3 Nephi, chaps. 19-25, and 26:1-5.
[1480] Note 3, end of chapter.
[1481] 3 Nephi, chap. 19:35, 36; read the entire chapter.
[1482] 3 Nephi, chap. 20; see references to Isaiah given therein.
[1483] 3 Nephi 21:4.
[1484] 3 Nephi 21:1-7; for prophecies concerning subsequent events see
remainder of chapter.
[1485] 3 Nephi, chap. 22; compare Isa. chap. 54.
[1486] 3 Nephi, chaps. 24 and 25; compare Malachi, chap. 3 and 4.
[1487] Doc. and Cov. 110:13-16. Elijah appeared in the Kirtland Temple
April 3, A.D. 1836, and committed to the Church the keys of authority
for vicarious work in behalf of the dead. See chapter 41 herein, page
775.
[1488] 3 Nephi 26:4, 5, 13-15.
[1489] 3 Nephi 26:14-21.
[1490] 3 Nephi, chaps. 26, 27, and 28:1-12.
[1491] Note 1, end of chapter.
[1492] 3 Nephi 27:4-12.
[1493] E.g. of Calvin, Luther, Wesley; see also "The Great Apostasy,"
10:21, 22.
[1494] Note the assurance of a similar commission promised the Jewish
apostles: Matt. 19:28; Luke 22:30. See also 1 Nephi 12:9.
[1495] 3 Nephi 27:32 and references given therewith.
[1496] 3 Nephi 28:1; read verses 1-12.
[1497] 3 Nephi 28:6-8; see page 694 herein.
[1498] 3 Nephi 28:13-23; compare 4 Nephi 1:14, 29-33.
[1499] 3 Nephi 28:39, 40.
[1500] Mormon 8:10, 11; see also 3 Nephi 28:26-32, 36-40, 4 Nephi 1:14,
37; Ether 12:17.
[1501] 3 Nephi 28:27-32.
[1502] 4 Nephi 1:3; read 1:23; see pages 705 and 718 herein.
[1503] 4 Nephi 1:15, 16.
[1504] 4 Nephi 1:25, 26.
[1505] Near Manchester, Ontario county, New York.
[1506] See Mormon, chapters 1-9; and Moroni, chapter 10.