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3 Nephi 18: 8

3 Nephi 18: 8:

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. 

 
Our modern practice is to pass the sacrament first to the “presiding authority” who is present. The presiding authority (who is always mentioned at the beginning of the meeting) is identified, and then the priests who pass the sacrament bring it to that person first. After he partakes, the sacrament is passed to others. We show great deference to authority in our system. In the Third Nephi events presided over by the Lord, He shows great deference to purity.
The Lord’s commandment to the disciples is followed by the instruction to provide the wine to the multitude “that they might drink.” The ones officiating are “commanded,” whereas the multitude is provided the opportunity to follow by example. Instead of a “commandment” to the multitude, there is an invitation. Clearly the Lord understands the importance of example and respects free will. Those who want to follow Him closest will be told what they must do. Then others are invited to follow of their own free will, and not by compulsion.
 
This systematic progression begins with knowledge of the Lord. They met Him.  They felt the prints in His side, hands and feet. They had no veil separating them from Him. Yet, despite this knowledge, He walks them through ordinances where they qualify to return permanently to His presence. The ordinances are important enough for the Risen Lord to personally conduct and instruct on how to perform them. It is not merely what we believe, nor what we understand, but it is also what we do that matters. We must follow Him and His Divinely ordained ordinances. But to do so we need to perform them as He has instructed.
 
We require a priest to repeat the entire sacrament prayer if he gets a word wrong or adds a word while pronouncing the blessing. In this we show how exact we believe the ordinance is to be followed. That is a proposition with which I wholly agree. We should perform it in every particular as the Lord has instructed. When we do, then the promise of having His Spirit to always be with us is realized.

3 Nephi 18: 6-7

“And this shall ye always observe to do, even as I have done, even as I have broken bread and blessed it and given it unto you. 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.”

If the last post did not make the matter clear enough, the Lord emphasizes here the formula He has provided in this ordinance:

-“Always observe to do.” It is to be done, and when it is done it is to be done in an “observant” way.

-“Even as I have done.” His example is intended to clarify and define the manner the ordinance is to be observed. He regulates it by what He has done.
-“Even as I have broken bread and blessed it.” The manner, the process, the gestures of breaking it first and then blessing it second, are to be followed exactly.
-“And given it unto you.” When it is broken, then blessed, those who qualify by having repented and been baptized receive it as a gift or token from Christ. It is His body.

Now the Lord clarifies in explanation what He has earlier clarified in the blessing: This is to be done “in remembrance of [His] body.” It is through His body that He, the living sacrifice, shows us the way. A loving God has died for us. His body is a testimony of life, obedience, sacrifice, cruelty, forgiveness, death, resurrection, immortality, power and glory. When you remember His life you should remember all that is associated with it.

Here the Lord reminds the Nephites they are to remember the body “which [He] has shown unto [them].” The sacred embrace and ceremony of recognition (a term I coined in The Second Comforter), should return to the mind of those present whenever they received the bread again. The Lord could give no greater testimony of what He had done, who He was, and how He served them than by showing to them His risen body still bearing the marks of crucifixion.

The act is intended to be a “testimony unto the Father that ye do always remember [Him].” The act of testifying is not composed merely of the act of eating the bread. To actually testify to the Father you must:
1.  Repent
2.  Be baptized
3.  Receive the bread after it has been properly blessed with power
4.  Remember His body and the ten things symbolized through it

This is the acceptable sacrifice the Father will receive as a “testimony” of Christ.

Should you perform this, then you will receive power to “have [His] Spirit to be with you.”

These are simple steps. They are possible to be performed. When they are, the Father receives the act as a testimony before Him of the truth that you do always remember His Son. It will be recorded in heaven, and will be a witness for your salvation in the Day of Judgment.

These are solemn things. It is clear enough that we accomplish these things. But it is not clear how often they are performed, even in a church, which at one time, conducted a ceremony twice each Sunday, and today conducts it once each Sunday.

It is interesting the Lord should give us language that makes “observing to do” and “as He has done” a required part of the process. Those words are probably best when viewed in their clearest meaning, and accomplished with exactitude. Though He measures our hearts, when instructions are given in simplicity, one fair measure of the heart is how closely we follow the instruction.

Since the result is to have His Spirit to be with you, it should be a simple matter to determine by reflection if you have His Spirit as your companion. If you can feel that He is always with you, then you have an acceptable testimony to the Father. If you do not, then perhaps you should revisit the steps He has provided to see what you might improve. There is a law irrevocably decreed before the foundation of the world upon which all blessings are predicated. And when we receive any blessing from the Lord, it is by obedience to the law upon which the blessing is provided. Therefore, it makes sense that you can determine the extent to which you have followed the formula by the result promised. Having Christ’s Spirit to be with you is  significant enough proof that you should know the truth of the matter. Since you know the means by which to judge, see that you judge the matter correctly. (Moroni 7: 18.)

3 Nephi 18: 5

3 Nephi 18: 5:

And when the multitude had eaten and were filled, he said unto the Disciples: Behold there shall one be ordained among you, and to him will I give power that he shall break bread and bless it and give it unto the people of my church, unto all those who shall believe and be baptized in my name.”

Notice now the “multitude” takes part in eating the bread and “were filled.”  This raises the question of how they were filled. Were their stomachs filled because of the amount they ate? Did they eat until they were filled, or did they get filled on just a small amount of bread? Or was this a spiritual filling where each heart was touched and each person’s countenance before the Lord filled with light?

This is a group which has just a few hours before engaged in a “hosanna shout” before the Lord. (3 Nephi 11: 17.) Now, however, they are “filled.” It is a profound moment with deep significance.

The Lord then tells the disciples that “there shall be one ordained among you” to break the bread. Notice it is “one.” All twelve have been asked to pass the sacrament to the multitude, but from among them “shall one be ordained” to receive “power that he shall break bread and bless it.” Why would only “one” be chosen to do this? All twelve had been given the power to baptize. (3 Nephi 11: 21-22.) Only one of them is to bless the sacrament. What does that suggest about the sanctity of the sacrament, if it is performed in the correct manner? Should it be viewed as a “higher ordinance” because of the more exclusive reservation of the “power” conferred by the Lord? What does that tell us about the manner we ought to proceed? Have we missed something in our reading of these verses?

Now the record is written by Nephi. (3 Nephi 1: 2.) He is the first one called by the Lord. (3 Nephi 11: 18.) He is the first one given power to baptize by the Lord. (3 Nephi 11: 18-21.) But the identity of the person given “power that he shall break bread and bless it” is not recorded. We can know it is Nephi because he was always the one given the other power first. More to the point, however, we can know it was him because he kept the record. Had it been another, he would have told us. But since it was him, he declined to draw further attention to himself. Identifying himself previously was necessary for the narrative to be complete. Here, however, identifying himself would call undue attention. As a humble follower of Christ, it was not appropriate for him to do so, therefore the disciple is unnamed in our account.

Why is “power [to] break bread and bless it” conferred separately from the power to baptize? In our Section 20, the authority is coextensive. (See D&C 20: 38-39, 46.) Why does the Lord separate it among the Nephites? Since we have this account, does it add any instruction for us about the significance of the sacrament?

Sometimes we neglect things because of our familiarity with them. We presume wrongly that we understand them because of their frequent repetition. Here, however, the sacrament seems to take on greater significance. It achieves a pinnacle that exceeds even touching the risen Lord.

When we share food with one another, we become part of the same material.  We share substance. When a meal is shared, life is shared. We become one of the same substance.

The substance which binds us is the “body of Christ” in symbol. Christ “broke” the bread before it was blessed. What does breaking the bread symbolize about Christ? How is His broken body intended to unite us with one another, and with Him?

Why is the broken bread distributed to those who “shall believe and be baptized in my name?” Does the order matter? Can a person be baptized before they believe, later come to believe, and then receive the sacrament correctly? Or must they come to believe first, then receive baptism second, before it is proper to partake of the sacrament? We’ve been working our way through the Lord’s commandments deliberately trying to unlock their specific requirements. They are simple. They can be done by anyone. But they are specific and should be followed in the same manner the Lord instituted them. This is the “straight path” which He says is narrow and few will find. Perhaps it is not found because we proceed with inexactitude to do what He has laid out before us with exactness.

The Lord occupies the role as Master and as Example. He bids us to follow Him. And He tells us His way is plain. If we confuse it, muddle it, and fail to do it as He has asked us to do, then it is not His failure, but ours. He has made it clear that He respects no one, but is open to all. But it is open on the exact terms. And some times the terms are exacting.

3 Nephi 18: 3-4

 
“And when the Disciples had come with bread and wine, he took of the bread and brake and blessed it; and he gave unto the Disciples and commanded that they should eat.  And when they had eaten and were filled, he commanded that they should give unto the multitude.”
 
It is interesting these 12 are consistently referred to as “disciples” and not as “Apostles.” There isn’t a single “Apostle” in the Book of Mormon record. Only “disciples.” There are 12 of them, and they are treated exactly as were the Apostles in Jerusalem. This was a distinction David Whitmer believed to be significant. He disliked the claim to restore Apostles.
 
Well, the disciples are described as “twelve” or “the twelve” in the first references. Then they are called “disciples.” In the printing we have the “D” capitalized. This is an attempt by typesetting to distinguish and make more important these “big-D” disciples from other run-of-the-mill “small-d” disciples. But printers should not trick your mind into accepting the distinction. The Lord leveled these twelve. He made them merely disciples, which is a term applied with equal meaning to any of those who were present on that day.
 
The twelve are taught, then asked to teach. The twelve overhear the Lord break and then bless the bread. The record at this point does not include the words Christ used to bless the bread. Moroni corrects that by adding it in at a later time in the account. Here is what Christ taught when He blessed the bread: The manner of their elders and priests administering the flesh and blood of Christ unto the church; and they administered it according to the commandments of Christ; wherefore we know the manner to be true; and the elder or priest did minister it— And they did kneel down with the church, and pray to the Father in the name of Christ, saying: O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it; that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him, and keep his commandments which he hath given them, that they may always have his Spirit to be with them. Amen.” (Moroni 4: 1-3.)
 
Notice in the narrative the Lord “commanded that they should eat.” This is an interesting phrasing. It is more than an invitation. It is more than an offering. It is a commandment. Why? What is it about partaking of His sacrament, eating in remembrance of the body of Christ, that must be done? Why is it a commandment?
 
Notice, also, the disciples ate until they were “filled?” Does this mean their stomachs were sated? Does it mean their souls were affected? Does it mean both? How were they “filled” by partaking of the bread?
 
Did they need to be “filled” themselves before they would be permitted to minister to others? Was that why the Lord required them to first partake then be filled before they were commanded to minister to the others?
 
When they ministered to the multitude, what was it they “gave” to the multitude? Was it the bread alone? Was it also something that had “filled” them? What was going on in this ceremony?
 
Why would people who had seen, touched, knelt at the feet of the risen Lord, need to partake of the bread as a “witness” and “remembrance” of Him? How can this add to what they had already received? Why is the sacrament sacred enough to be celebrated by the Lord with people who are in His very presence?
 
Does this change in any respect how you view the sacrament? If so, how?

3 Nephi 18: 1-2

 
And it came to pass that Jesus commanded his Disciples that they should bring forth some bread and wine unto him.  And while they were gone for bread and wine, he commanded the multitude that they should sit themselves down upon the earth.”
 
The Lord requires His disciples to bring some bread and wine to Him. It suggests that all 12 of these disciples were asked to retrieve the items.  “While they were gone for bread and wine” suggests that all 12 were involved.  Perhaps there were others, as well. What is to take place next would likely require the effort of more than 12, for it will involve all 2,500 of those present.  (3 Nephi 17: 25.)
 
We know what is coming. But taking this from the perspective of the Nephite audience, what would gathering “bread” foreshadow? Would they associate it with the Table of Shewbread? Would they expect a wave offering? What might their anticipation be as they awaited the arrival of the bread? How might their expectations have prepared them to receive a new ordinance? Would what follows have reaffirmed Christ fulfilled the law of Moses?

Why did the Lord ask for “wine?” What is there in the symbol of “wine” that testifies of Him? We know that in exigencies we can substitute water for wine.  (D&C 27: 2.) But the Lord requested “wine” to be brought for the ordinance He was about to introduce.

 
Section 27:2 was given because the Prophet Joseph was on his way to procure wine from an enemy who wished him harm. The possibility of the wine being adulterated was significant. Since an angel met Joseph on his way and revealed that a substitute could be used, it is likely if wine had been procured it would have been poisoned. The revelation gives precautions to be taken in preparing wine for the sacrament. (D&C 27: 3-4.) The Saints were to prepare their own wine, and know it is safe for use in the sacrament.
 
To conform to this revelation, when the Saints moved west there was a “Wine Mission” established in Southern Utah. The Mormon Wine Mission did not have a formal separate existence, but was within the boundaries of the Cotton Mission of 1861.The Saints made their own wine because of D&C 27: 3-4. If the Saints did not make the wine themselves, they were to use water.  Therefore, to conform to the pattern of the Lord, and the revelation to guard against the mischief of enemies, the wine mission was established to produce wine for the sacrament.
 
Master vintner John C. Naegle was called by Brigham Young to establish and operate a winery in Toquerville and to instruct people in the wine making process. The operation that Naegle presided over built a rock house for production which included a wine cellar underneath large enough to accommodate a wagon and a team of horses and allow them to turn around. In the production house were located the vats, presses, and other production equipment to produce and ferment the wine. They produced 500-gallon casks.  The wine was shipped in smaller 40-gallon casks. It was distributed through ZCMI. Wine making became an important Southern Utah industry. 
 
As President Grant elevated the Word of Wisdom from wise advice to a strict commandment, the practice of using wine in the sacrament came to an end.  Since that time Latter-day Saints have taken a dim view of using wine in the sacrament.
 
Ask yourself, however, which is a more appropriate symbol of the Lord’s supper: water or wine? If water were more so, then why did the Lord not institute use of water among the Nephites in the ceremony He is about to introduce in the verses which follow? Why is the sacrament prayer in both Moroni 5 and D&C 20: 78-79 spoken for “wine” rather than water?
 
Are we morally superior because we use water instead of wine? Have we replaced a powerful symbol with a fanatical rule? Is there such a risk of adulterated or poisoned wine by anti-Mormon suppliers that we are justified in not using wine in the sacrament?
 
Well, the stage is being set by the Lord for the Nephites in this verse. He is gathering attention for an ordinance to be instituted. For His purposes, our Lord asks for bread and wine. We should not impose a false cultural assessment on these words. We should not rewrite them because of our prejudice and bigotry into something other than what they say.

From the symbol of the crushed grape, its blood spilled and then allowed to ferment, comes a symbol of the great work of the Lord. The grape juice changes through fermentation from something which affects the senses. As the Psalmist puts it wine gladdens the heart. (Psalms 104: 15.) His blood was spilled and then grew into a new power intended to gladden the heart of all those who will receive it.
 
The Prophet was overshadowed with foreboding on the day of his death. The reason Stephen Markham was not with them in the jail at the time the final assault took place was because he had been sent to purchase wine by the Prophet. The jailer allowed the wine to return to Joseph, Hyrum, John and Willard, but Steven Markham was excluded. There were only four in the jail when the killings occurred. The reason they sent for wine was to gladden their hearts and lift their spirits from the oppression which hung over them. It was a day of triumph for evil and the spirit of that day was heavy. The wine and John Taylor’s singing were to console them in the terrible moments preceding the attack by 200 conspirators intent on killing Joseph and his brother.

We have become so fanatical about being teetotalers that the story of Joseph’s use of wine on the day of his martyrdom is largely unknown today.  Instead the tale of him refusing to drink whiskey as a sedative for the bone operation in his youth is retold. This is used to reinforce President Grant’s harsh view of the Word of Wisdom.
 
Now, I am advocating nothing. I abstain from all forms of alcohol, possess a temple recommend, and accept the current view of absolute abstinence from any form of alcoholic consumption. But I do not believe it is a virtue. Nor do I believe substitution of water for wine increases the sanctity of the sacrament.  It may do just the opposite. 
 
It is often the case that when men attempt to “improve” on the Lord’s teachings they go backward.

3 Nephi 15: 11-14

3 Nephi 15: 11-14:

“And now it came to pass that when Jesus had spoken these words, he said unto those twelve whom he had chosen:  Ye are my disciples; and ye are a light unto this people, who are a remnant of the house of Joseph.  And behold, this is the land of your inheritance; and the Father hath given it unto you. And not at any time hath the Father given me commandment that I should tell it unto your brethren at Jerusalem.”
 
Christ has identified Himself as the “light. ” Now refers to His chosen twelve disciples as His “disciples,” and a “light unto this people.” Why? How can He be the “light” and also make disciples who follow Him a “light” to others as well? What would a disciple need to be in order for them to also reflect His light to others? How would that be accomplished? What happens if the disciples no longer reflect His light, but instead seek to be a light unto themselves? (See 2 Nephi 26: 29.)
 
Notice He identifies them as a “remnant of the house of Joseph.” This would be Joseph of Egypt. Why is “this …the land of your inheritance” if it is the tribe of Joseph? How was Joseph given the Americas as his promised land? Was that foreseen? If so, how long has the Lord had in mind the establishment of Joseph in the promised land of the Americas?

Why is the “Father” the one who has given the land of inheritance to Joseph? Why not Jesus Christ? Why does the Father keep in His authority to divide the land for inheritance?


What does it mean that the Father did not give Christ “commandment that I should tell it unto your brethren at Jerusalem?” If Christ knew it, why wouldn’t He tell it to the “brethren at Jerusalem?” Why would Christ know something of this significance and keep it to Himself?
 
I’ve explained in The Second Comforter the subject of the failure of the Nephites to ask about the “other sheep” which will occupy some of this phase of the sermon. I’m not going to repeat it here, but would refer you to that discussion on the topic.
 
Why do you suppose the Lord would point out this monumental failure of the disciples at Jerusalem to ask about the “other sheep?” (3 Nephi 16: 4.) What is it about the failure to seek knowledge from the Lord that makes people both stiffnecked and filled with unbelief? (3 Nephi 15: 18.)
 
When the Lord will tell those who ask of Him, why is it offensive to Him that people fail to ask?

Is the admonition to “ask, seek, knock” more than an admonition? Is it in fact a commandment? Are you required to search into the mysteries of God, and know more day by day as a result of inquiring of Him? Can you substitute for that by asking others about mysteries? Why not? Why is it essential to gain your knowledge from Him?
 
Does the Lord’s phrasing tell you something important? (“not at any time hath the Father given me commandment that I should tell it unto your brethren at Jerusalem”)? Is Christ constrained to not disclose until those at Jerusalem ask of Him? (3 Nephi 16: 4.) What does that say about how this area of revelation is governed?  Must the inquiry precede the revelation? What does it mean about the duty to inquire? Again, I’ve explained this in The Second Comforter, and would refer you to that discussion.
 
There must be a “living relationship” between you and the Living God. If it is not alive, then God must be dead to you. And you dead to Him. Ask, for He has promised to answer. Seek, for He has just promised you will find. Knock, for He has just assured you it will open to you. Now He is walking through a subject where much could have been revealed had the inquiry been made. It will be followed in turn by the Nephite failure to ask about the “other sheep” just as those at Jerusalem failed to ask. Again, see the discussion in The Second Comforter for more on this.
 
The next portion of this sermon is dealt with in The Second Comforter, or in an earlier series of posts on this blog. I’m going to skip forward at this point to cover portions I have not discussed before.

3 Nephi 15: 9-10

3 Nephi 15: 9-10:

“Behold, I am the law, and the light. Look unto me, and endure to the end, and ye shall live; for unto him that endureth to the end will I give eternal life.  Behold, I have given unto you the commandments; therefore keep my commandments. And this is the law and the prophets, for they truly testified of me.”
 
It is Christ who is “the law.” Not a man or men. Nor even those sent by Him.  They are relevant only to the extent they point to Him. When they attract notice for themselves, they interfere with His great work. He alone is the “law.” He alone is the “light.”
 
He answers the concerns these listeners have about the source they are now to look to for life and salvation. “Look unto me” He proclaims. He, not the law, is their future. They are to seek for and establish a more direct line of communication between themselves and Him.
 
He is the “law”–meaning that His words (both in the preceding sermon and in the revelations He will grant them) is to govern. Not a prior set of performances and ordinances.
 
He is the “light”–meaning, understanding will increase as they choose to follow Him. They will understand with increasing clarity as they move closer to Him. He will illuminate their understanding, because some things can only be apprehended when you draw close enough to Him for them to emerge from darkness and confusion.
 
“Look unto [Him]”–meaning, it is not a rule-book, ordinances or traditions which are to guide them. He will. Personally. By His involvement in their lives, through revelation, and with the comforter or Holy Ghost which He has promised to send.
 
“Endure to the end”–meaning, both here and in the hereafter. It will be a great while beyond this life before you have reached the “end” He desires you to attain. Therefore, enduring requires you to fight against all that opposes truth for so long as you are allowed to participate in the battle. Not passively, taking in what is wrong and showing tolerance for it, but instead actively standing for truth as long as you exist, here and hereafter.
 
“Ye shall live”– meaning, the kind of life which Christ gives. That life is not mortal, though you will begin it as a mortal. That is life eternal, which is to know Him and His Father. It was designed to begin here.
 
“To him that endureth to the end I will give eternal life”–meaning, such people will come to live as Christ and His Father live. Or, in other words, to know truth and be filled with light. (D&C 93: 28, 36.)
 
“Keep my commandments”–meaning, listen and respond to what He directs. Take what He offers. Do not decline to go and do as He bids you to do; not what you presume will please Him, but what He has counseled you to do. If you do not know what that is, then you do not read the scriptures and ask. You are deliberately without knowledge of what He would ask of you.
 
“This is the law and the prophets”–meaning, the culmination of all that has been given by Him is for man to come to know Him. This was the purpose behind all the symbols, all the rites, all the ordinances. It is still the purpose underlying it all. Come to Him. Not to a building and think yourself redeemed because you are part of a select group welcomed there. Come to Him. Not to a man who will promise you heaven itself, but to Him who will open to you the heavens.
 
“For they truly testify of [Him]”–meaning they have and do testify of Him. Not of themselves. Not of a program. Not of an organization. Not of men. They testify of Him. Continually. Not intermittently, occasionally and without knowledge of Him. They do not borrow light from others, but they testify of the things which they know from Him. They will always do so. This is one of the ways you can detect “wolves” from “sheep” as they come professing religion. The true sheep will testify of Him whom they know. The wolves will ask you to follow men, and they interfere with knowing Him. Though you do all the wolves bid you to do, yet you will grow more distant from Him.
 
Our Lord is indeed a consuming fire, and is unwilling to share adoration with mere men claiming themselves to be worthy of adoration. (Deut. 4: 24.)

3 Nephi 15: 6-8

3 Nephi 15: 6-8:

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 have 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.

The Lord does not make a promise and fail to fulfill it. (D&C 1: 38.) Therefore, when a promise has been made by Him, it will come to pass. But the promise must be His. No agent or spokesman can speak in His name and obligate Him to perform unless the words spoken are His. Even if a man should qualify to hold sealing power, that power will only bind what is in conformity with His word. (Helaman 10: 5.) There is no obligation on Him to perform what is not sealed by the Holy Spirit of Promise. (See, e.g., D&C 132: 18 and D&C 88: 3.) So it is not every person who speaks, even if in a position of leading others, claiming “Lord, Lord” as they do, whose words obligate the Lord to fulfill. But the opposite is also true. If the person is clothed with nothing other than the Lord’s private commission to speak, if he speaks the Lord’s words they will “all be fulfilled.” Abinadi was so obscure a character that we don’t know if he was Lamanite or Nephite. He is the only person in the entire Book of Mormon record with the name Abinadi. He came from nowhere, was imprisoned by the leading authorities of the church, and was killed by those who presumed to exercise judgment over him. Yet it was he who bore the Lord’s words. The entire society he preached to were held to account for both his words and how they reacted to them (and him).

 
When the Lord speaks of fulfilling the things to come, He is both ratifying the past prophets whose words have not come to pass, and He is establishing an eternal principal. It is as true today as it was anciently. When a message comes from Him, it is binding. The message is His. The power to make His message binding upon mankind is His. The right to govern all mankind is His.
 
The first clarification the Lord wants the people to understand is that His words are, and will remain sovereign. They will not be rescinded. It is not the prophets, nor the promises of His great unfolding work foretold by prophetic messages that will end. It is only the law of observances given through Moses that has now been fulfilled. It is not abandoned, but rather it is fulfilled. It pointed to Him. He lived it. He fulfilled every foreshadow, every type, every promise under that law. It was His to give, and it was His life that fulfilled it. 

The intergenerational work of saving mankind is always the same. The promise to save through the chosen lineage all of mankind is still in effect. It existed before Moses, and will continue after the fulfillment of the law of Moses. The great prophecies and promises pointing to His second coming remain in effect. His first coming only fulfilled Moses’ law. His second will fulfill the rest of the promises concerning Him as the great Deliverer, the world’s judge, and the one whose right it is to rule as “King of kings and Lord of lords.”

The crowd entertained apprehensions that the prophets were now “destroyed” by Him. He made it clear that was not the case. This is why Isaiah and Zenock remain relevant to our day. This is why He will even quote from Isaiah and add Malachi to the Nephite scriptures. This is why the Lord continues to entrust men with messages which bind Him to do His final, strange work. He intends to both fulfill and inform us so we may prepare against the day of judgment. His mission is to redeem, not to surprise or confuse the worthy. If a person will but listen to Him and those He sends, they will be prepared for the coming calamities.

The consistency of this message is so profound that it reconfirms that Joseph Smith is not the source of the Book of Mormon. This is a record of the Lord’s doings among an ancient and fallen people. It is not an invention of a New England farm boy. The idea Joseph Smith wrote this account is beyond incredible. It simply isn’t true. This is from the Lord, not a man. A person can get closer to God by abiding its precepts than from any other book. It is the lifeline given to us for our day. We ignore it and dismiss it at our peril.

3 Nephi 15: 3-5

 
“And he said unto them: Marvel not that I said unto you that old things had passed away, and that all things had become new.  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.”
 
Here is the Lord’s announcement that He who gave the law to Moses. He was on the mount. He was the great I AM of the earlier covenant. He is Jehovah. He covenanted with “[His] people Israel.” Indeed, it was He who both made the covenant, and then fulfilled it. He is the one who went before and the one who came after. He was the beginning and the end of the law of Moses. In Him it was fulfilled.
 
All the sacrifices offered in the Mosaic system of worship were designed to point to, and testify of Christ’s ministry. He established the system beforehand to point to His mortal life. They testified of Him as the great and final sacrifice. From the Passover sacrifice of an unblemished lamb, to the altar of incense before the Holy of Holies, the entire Mosaic covenant was made to symbolize His life.

This was the reason He spent most of the day of His resurrection on a seven mile walk explaining to two of His followers that the entire system of worship they followed pointed to Him. His sacrifice was necessary because Moses and the prophets all pointed to Him. (Luke 24: 13-27.) I’ve explained this further in the Appendix to Eighteen Verses and won’t repeat it here. He is affirming to the Nephites what He had earlier affirmed to Luke and Cleopas the day He was resurrected. (I’ve explained why I believe Luke to be one of these two in Come, Let Us Adore Him, and won’t repeat it.)


When the original revelation was given to Moses, it pointed to His great mortal ministry. This is His way. He will tell us beforehand so that when the events occur we can recognize His hand. (Amos 3: 7.) 

These Nephites are not unlike us. They wondered at the transition from one era or dispensation to another. So also in our day there is to be a transition from the original message and promise into the fulfillment of the revelation and promise. The revelation given to us in 1830 when the Book of Mormon was published to the world was intended to inform us about the coming changes we will see through the Lord’s hand. We have yet to see the larger fulfillment of the promised events contained in the Book of Mormon. Gentiles are in the spotlight. But as they fade economically, militarily, socially and politically from center stage, they will fade in significance from the Lord’s final great work, as well. We spent months covering those promises and prophecies. They will all certainly come to pass. As they do, false traditions will not be able to keep pace with the rapid changes to come. The law given to Moses served to point to a greater work. The Book of Mormon prepares and points to another greater work soon to come, as well.

Do not think the Lord changes. He is ever the same. As a result, the tests, trials and experiences of believers in any generation will mirror one another.  Some wondered at the Lord’s fulfillment of the earlier law. There will also be those who are struck with wonder as the Book of Mormon prophecies unfold. If there was ever a time when the caution to be careful about false prophets pretending to be sheep, it is certainly in our generation. Keeping your eye on the Lord, and His promises is more important now than ever before. He is reliable, even if governments, others and institutions fail you.

The fulfillment of the Lord’s covenants is a wonderful thing. When it happens it proves He cares (D&C 133: 52), He keeps covenants (Deut. 7: 9), and He is in control (Psl. 93: 1-5). It is not something to fear, but instead to welcome. As things change, and the pace of change itself accelerates, take heart. Though there will be perplexities of nations with distress (Luke 21: 25), there is still the promise Abinadi reminded us of that the Lord will bring again Zion.  (Mosiah 15: 29-31.)
 
We ought to identify with the message Christ gave these Nephites. We are going to see similar fulfillment of covenant promises made by Him in the not so distant future.