Christ first introduced Himself by reference to the Father in 3 Nephi 11:11. He reiterates the connection between Him and the Father again in this scripture. He does not only testify of the Father. He makes it clear that everything done is by the will or command of the Father.
What does “whatsoever ye shall ask” include? If you think Christ is inviting you to turn the Father into a short-order cook, jumping to your will, you do not understand this process. However, this is how some people view prayer. It is a list of wants, desires and aspirations to be imposed on the Father.
What does the limitation “which is right” do to modify “whatsoever ye shall ask?”
What does the phrase “whatsoever ye shall ask, which is right” mean?
If we err it is not because He failed to teach. He has made it plain to us that we may know the way to follow.
When we do more or less, we find ourselves in the sand, and no longer standing upon Him, the Rock of Heaven. (Moses 7: 53.)
There is more going on here than an ordinance and a testimony. This is the means by which a link is formed that can and will result in the Father taking that which is corruptible and changing it into that which is incorruptible. Though, like Christ, a man or woman may be required to lay down their life, they shall have power given them to take it up again. For that which has been touched by the incorruptible power of His Spirit cannot be left without hope in the grave. All such people die firm in the knowledge they are promised a glorious resurrection. (D&C 138: 14.)
This, then, is eternal life.
Well, the “thing which ye have done” that prompts the Lord to proclaim “Blessed are ye” is to have symbolically partaken of His blood. They have a part of Him by having eaten of His flesh and drank of His blood. They are now among those who demonstrate they hunger and thirst after righteousness. They are disciples indeed. Followers of the Master. Obedient to Him and willing to take His name upon them.
What does it mean to have Christ’s Spirit to be with you? To guide you?
“And it came to pass that when he said these words, he commanded his Disciples that they should take of the wine of the cup and drink of it, and that they should also give unto the multitude that they might drink of it.”
In this description we do not have mention of the blessing pronounced upon the wine. Moroni will later clarify that it was blessed and provide us the words of His blessing: “The manner of administering the wine—Behold, they took the cup, and said: O God, the Eternal Father, we ask thee, in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen.” (Moroni 5: 1-2.)
Once again it is a “command” to partake. The Lord, knowing how critical this act is for salvation and a testimony before the Father, makes it a command that the disciples drink of it.
Wine was generally either purple or red. Our blood is purple when deprived of oxygen in our veins, and red when filled with oxygen in our arteries. These two colors of blood inside our bodies are akin to the predominate colors of wine.
Once again it is the disciples who partake first. Then, after having partaken, they pass it to the multitude. This illustrates the practice of receiving it before being able to pass it to others. It is not possible to pass along what has not first been received. This is true of all the Lord’s ordinances. It is one of the reasons Alma rebaptized himself the instant he first began to baptize others. (Mosiah 18: 14.) Those who bless are to be sanctified by partaking, then they pass the sacrament as sanctified ministers. Those who are passing are not more important, but rather they are first purified. Then those to whom they minister may receive the ordinance from those who are already clean.