Tag: Holy Ghost

3 Nephi 11: 36

3 Nephi 11: 36:

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

The phrase: “And thus will the Father bear record of me” is referring to the Father visiting “him with fire and the Holy Ghost.” This means that to the recipient of the baptism of fire and the Holy Ghost comes a witness to the person of the Father. When the baptism of fire and the Holy Ghost come to you, so does the Father’s testimony of the Son.

You cannot receive this baptism and not have a testimony given to you by the Father of the Son.

In the Book of Mormon we read accounts of conversion experiences which include visitations of angels or opening of the heavens. (See, e.g., Mosiah 27: 11-24; Alma 22: 16-18, 23; Alma 19: 12-19.) These converts’ experiences did not come after a lifetime of study or reading a library of scholarly works. Indeed, in some cases the only information they had before the encounter came from the words of a missionary testifying to the truth.

Becoming converted is a question of sincerity, real intent, and asking God. It is not about the library you have read. Indeed, approaching it on purely intellectual terms has never produced a single convert. I’ve written a chapter on this in Eighteen Verses. 

The problem is always obtaining a connection to the Father, Son and Holy Ghost. It is not a matter of scholarship. Joseph was anything but a scholar when he encountered God in the First Vision. He was young and ignorant. He read the Bible, believed in God’s existence, and trusted the promise by James that if he were to ask God he would not be upbraided but would be answered. (James 1: 5-6.) Therefore he decided to ask, with real intent, trusting in the promise. (JS-H 1: 12-13.)

Because he asked, he met God. Walking into the grove near his home that morning he was a foolish and ignorant boy. Walking back he was a prophet.  Though it would be many years following that encounter before he appreciated how far he would have to go to gain knowledge of godliness and the mysteries of salvation. But all of his study and effort was informed by the scriptures and revelation. In my view, this is how it should be.

Scriptures are an essential anchor of understanding.  All truths should find a comfortable setting inside existing scripture. If a notion or teaching is jarringly contradictory of existing scripture, then there must be a very good reason or explanation before it should be accepted. It has been my experience that revelation does not contradict, but opens up meaning of the scriptures. This was Joseph’s and Oliver’s experience, as well. (JS-H 1: 74.) 

When I study other materials, I do so to inform my reading and understanding of scripture, not to supplant it. I spend as much time with scripture study as I do with other writings. Although I could recite things using my own words, I find the language of scripture describes truths better than new wordings and therefore often use the language of scripture even if I do not show them in quotes. I also make frequent reference to scripture in this blog to show the reader that the scriptures are an existing library of material dealing with every part of Christ’s Gospel.  Since we have scripture made available to us at great effort from God and the prophets, it would be terribly ungrateful for us to fail to study what they have provided.

The “record” we already have of the Father’s testimony of the Son, the Son’s testimony of the Father, and the Holy Ghost’s interaction with mankind is found in the scriptures. Although you man not see it fully without further revelation, it is nevertheless there. I have found the scriptures often open up further revelation. This is how Section 76, the First Vision, Section 138, Section 93, Section 132, and many other revelations have come to us. Search the meaning of scripture, and then ask God for what you do not see through your own effort. Appreciation for what has been given already produces further revelation.

The Father, Son and Holy Ghost are one. And the primary means for obtaining access to their “record” spoken of in this verse, is through the scriptures.  Although I may try to shed additional light upon the meaning of scripture, I try to keep the scriptures an integral part of anything I write. (Excepting only the parables, where I felt free to let another tradition inform how and what I have written. And the proverbs; which I titled “Sayings” at the end of The Second Comforter; which was another tradition as well.)

3 Nephi 11: 35

3 Nephi 11: 35:

“Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost.”
Belief in Christ necessarily means belief in the Father. To believe Christ is to accept His message of the Father’s primacy and authority.
You see in these three members of the Godhead a full establishment of interconnected roles and responsibilities.

The Father ordains the plan. It is He who presides.

The Son implements the plan. It is He who makes the required sacrifice to save us.
The Holy Ghost activates the plan. It is the “fire” of the Holy Ghost which makes new, cleanses and perfects the man’s understanding.
These three are “one” and united. They provide mankind with the possibility for salvation and exaltation.

Christ “bears record of it from the Father.” This means that Christ is the Father’s messenger announcing the Father’s plan. What of the need for two witnesses? (Matt. 18: 16.) One of the criticisms of Christ’s message was the absence of additional witnesses. (John 8: 13-14.) Is Christ doing that same thing here with the Nephites? Does His announcement that He speaks for the Father constitute one, or two witnesses? The Father first bore witness of Christ (3 Nephi 11: 6-7.) Now Christ bears witness of Him.

The Father’s testimony always affirms the status of the Son as His Beloved, and of our need to “hear Him.” (See e.g., Matt. 17: 5; JS-H 1: 17; see also Matt. 3: 17.) The Father can, and does, acknowledge others as His. (Psalms 2: 7.) But, unlike the Son who has repeatedly visited this earth, walked upon it (Luke 24: 15-16), been handled by people (Luke 24: 36-39; 3 Nephi 11: 14-15), and eaten here (John 21: 13), the Father does not come into contact with this earth in its fallen state (Matt. 17: 5; JS-H 1: 17). The only time the Father had contact with this earth was before the Fall, in the Paradisiacal setting of Eden–which was a Temple at the time (Gen. 3: 8). Whenever there has been contact with the Father thereafter, He has been at a distance from this earth. (Moses 7: 24; 1 Nephi 1: 8; Alma 36: 22.)

There is a formality with the Father that does not exist with the Son. For example, the Son has eaten with mortal man while He was immortal, both before His ministry in the flesh (Exo. 24: 9-11) and after (Luke 24: 41-43). As our Redeemer, He is directly responsible for us and has contact with us to perform His redemptive service. The Father, on the other hand, is different in status, responsibility, glory and dominion. The Son can appear to mortal man without showing His glory or requiring any alteration of the mortal who beholds Him. (See, e.g., John 20: 15-17.) To behold the Father, to endure His presence, one must be transfigured. (Moses 1: 2.) Mortal man cannot behold the Father’s works while mortal, for if you comprehend them you cannot afterward remain mortal in the flesh. (Moses 1: 5.)

The primary means to learn of Christ for mortal man is the Holy Ghost. It is this means which brings all things to your remembrance (John 14: 26). Once the learning has culminated in preparation of the individual, then the Savior has a continuing ministry. (John 14: 21.) The Savior’s ministry is to bring the person redemption.

When this process is complete, then it is the responsibility of those who have been redeemed to cry repentance to their neighbors. (D&C 88: 74, 81.) Indeed, the desire to bring others to receive redemption becomes their primary concern. (Mosiah 28: 3.)

The process then produces those who bear testimony of the Son. If they are called of God, they will use scriptures to testify of Christ. This has always been the pattern ordained by God. (Jacob 7: 10-11.) They may understand the scriptures more clearly, because they have seen the same things as earlier prophets. (JS-H 1: 74.) But their testimonies will draw from the scriptures and the words of their brothers in Christ who went before as they testify of Him.

It is through such signs as these you know the Father and Son are one, and the Holy Ghost and the Son are one, and the messengers sent by them will testify of the Father, Son and Holy Ghost. These three are the ones in whom faith must be focused for salvation. Though the heavens may include hosts of others, saving faith must be focused in the Father, Son and Holy Ghost alone. Whenever attention and worship moves from the Father, Son and Holy Ghost, the result is invariably apostasy and false beliefs. (1 Cor. 8: 5-6; Deut. 16, 17, 18 & 19; 2 Kings 17: 13-16.)

The doctrine of Christ is to be strictly followed. It alone delivers from destruction. All other paths lead to error, foolishness and the dark, where you will perish. (Deut. 8: 19.)

From following this process we obtain the necessary “fire and the Holy Ghost” which redeems, purges, purifies and changes us into a new creature in Christ.

I have said very little of my personal experiences because of how quickly people turn from following Christ to following men whenever attention is drawn to a man. Mankind is inclined toward idolatry. The church has become a great idol. I do not intend to supplant the Lord, nor to call attention to myself, nor to offer myself as an idol for others. I cannot save anyone. If not for Christ and His atonement, I would have only dread for my eternal state. The doctrine of Christ is what the Father ordained as the means for salvation. Anyone who interferes with the process, or offers another means for salvation, cannot deliver. (Mosiah 3: 17.) Whether it is an institution or an individual, no one other than Christ can save. Hence His title as Savior. For some reason mankind is so prone to error, so quick to leave the path, and so vulnerable to being deceived, that focus must remain on the Son, as empowered and sent by the Father, through the witness of the Holy Ghost, or we go astray. Joseph cautioned: “How much more dignified and noble are the thoughts of God, than the vain imaginations of the human heart! None but fools will trifle with the souls of men.”  (TPJS p. 137.)

3 Nephi 11: 31-32

3 Nephi 11: 31-32:

“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.”
When the Lord proclaims there is a “doctrine” belonging to Him, it is important to take note. As He begins His doctrinal statement, He first reminds us again of the unity between Himself, His Father and the Holy Ghost. This reminder of unity has followed the admonition to avoid contention and anger – things which prevent our becoming one with each other.
To understand His doctrine you must first know and understand that the doctrine originates with the Father. Christ has completely accepted and advocates the doctrine. Moreover He embodies it.

The Father’s doctrine is that “all men, everywhere, [must] repent and believe in [Christ].” This is what the whole of creation hangs on: the atonement of the Son. It is through the Son’s sacrifice that the Father’s plan became operational. Now, to return to the Father all must do so in reliance upon the merits of the Son. (John 3: 16.)

The Son preaches the doctrine of, and bears witness of the Father. The Father bears witness of the Son.  The Holy Ghost bears record of the Father and Son.
When did the Father bear record of the Son?  Did you notice that? The FATHER bears record of the Son! I’m not talking about Matthew or Luke’s testimony that the Father bore record of the Son, because that is Matthew’s and Luke’s testimony. I’m not talking about Joseph Smith’s record of the Father’s testimony of the Son. I’m talking about the Father’s testimony. When did you hear the Father bear record of the Son?

The Father does bear record of the Son. But you must go through the Son to get to the Father. When you do, acting in faith according to the conditions established for your salvation, then you will receive the Father’s testimony or record of the Son for yourself. But implicit in this statement is the fact that access to the Father is possible by the means provided through the Son. That is a ratification of the fullness of the Gospel. It is an invitation to return to heaven and obtain from the Father a confirmation of your salvation.

The Father’s testimony is that our salvation comes through Christ. For us the Father has provided a Savior. If we repent, we can come back into the presence of God and enter into our salvation and exaltation. But it is through the means provided for us: A Savior, who is Christ the Lord.
We are commanded to:
1.  Repent.
2.  Believe in Christ.
To repent is to turn again to Him. To follow Him and leave behind your sinful ways. To abandon the world and worldliness and to choose to always remember Him, that you may have His spirit to be with you always.

To believe in Him is to accept, study, contemplate and ponder His teachings. It is not to just go along with a herd, but to rise up from your position and awaken from your slumber. It is to grow into knowledge about Him. Belief leads to faith and faith to knowledge. But the process is initiated by your belief (correct understanding) of His teachings.

The doctrine continues…

3 Nephi 11: 27

3 Nephi 11: 27: 

“And after this manner shall ye baptize in my name; for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one.”
The ordinance of baptism is to be done in the names of all three members of the Godhead. And, correspondingly, Christ wants us to understand the unity that exists between these three. They are “one” with each other.
The “oneness” of God the Father, His Son, and the Holy Ghost was discussed by Christ in His teachings of the New Testament. The Intercessory Prayer recorded in John 17, includes His expansion on the idea. There Christ taught: “Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.  And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.  Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.” (John 17: 20-24.)
This unity between the Father, Son and Holy Ghost is a point of doctrine raised by Christ in this teaching. It is important for us to understand that the message we receive from the Holy Ghost will be the same as the message we would receive from Christ. It is also important for us to rely on and have faith in Christ and the Holy Ghost so that we may trust them to bring us to the Father.
It is also a model for us to follow. We are supposed to drop our fears and worries, shed our ambitions and desires, and come together in unity until we are “one.” The non-competitive, fully cooperative manner the Father, Son and Holy Ghost are “one” is the model of Zion itself. Divisions and strifes are unthinkable between the members of the Godhead. In contrast, among us they are unavoidable.
The ideal is always the standard. We push toward perfection. The Father lives in absolutes. Therefore we strive for the absolute, all the while struggling with our relative and incremental improvement. We are in the process of being “added upon.” (Abr. 3: 26.) The Father, on the other hand, dwells where there is nothing but perfection. (D&C 1: 31.) So for us the Mediator and the Savior establish the bridge between where we are forbidden to enter in sin, and the borrowed cleanliness which momentarily lets us enter in.
We are to become “one” with Them. It is a distant goal, to be accomplished after being “added upon” for a long time. Joseph taught in the King Follett Discourse: “Here, then, is eternal life—to know the only wise and true God; and you have got to learn how to be gods yourselves, and to be kings and priests to God, the same as all gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power… When you climb up a ladder, you must begin at the bottom, and ascend step by step, until you arrive at the top; and so it is with the principles of the gospel—you must begin with the first, and go on until you learn all the principles of exaltation. But it will be a great while after you have passed through the veil before you will have learned them. It is not all to be comprehended in this world; it will be a great work to learn our salvation and exaltation even beyond the grave.”
To become “one” will be to reach the end of a long journey. We can have promises of that end. We can receive covenants that will bring us there. But our arrival will “be a great while after [we] have passed through the veil” for “it is not all to be comprehended in this world.” Moses was told that, also. (Moses 1: 5.) We may be initiated, but to enter in will be “a great work to learn our salvation and exaltation even beyond the grave.”
So the ideal of “one” with the Father, Son and Holy Ghost for us is distant, to be sought, to be kept before us, but not to be obtained until some time later. But to be “one” with each other is another matter. Being “one” is required of us for Zion to return. Zion is required for the Lord to dwell among us again. He is going to return to a Zion, no matter how few may be involved. He will come even if only two or three gather in His name. (Matt. 18: 20.) Zion may be small, but it will nonetheless be Zion before He can visit with her.

3 Nephi 11: 24-25

“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.”

Christ prescribes the exact words to be used in the ordinance. However, the instruction we use today is slightly different in wording, but identical in meaning: Instead of: “Having authority given me of Jesus Christ” we say instead: “Having been commissioned of Jesus Christ.” (D&C 20: 73.) 

After giving these disciples “power to baptize” Christ’s instructions require them to say they have “authority” (in 3 Nephi) or today, hold a “commission” (in D&C 20). Is there a difference between “authority” to baptize and the “power” to baptize?
Why does the authorization come from Jesus Christ, but the ordinance get performed “in the name of the Father, and of the Son, and of the Holy Ghost?” The power to do the ordinance comes from the Son, but the ordinance is in the name of each member of the Godhead. Why?
Though they are one, the names show they occupy different roles and hold different responsibilities. (As to following and being sanctified by different laws and receiving different kingdoms, see D&C 88: 21-26.) We are in the fallen world where the primary means God communicates with man is through the Holy Ghost. (D&C 14: 8.) When, however, a person rises up through the merits of Jesus Christ to receive Him as a minister, they are living in a Terrestrial law and inherit Terrestrial blessings. (D&C 76: 77.) When He has finished His preparations with the person, and can bring them to the Father, the person is brought to a point where the Father can accept and acknowledge them as a son. (See D&C 76: 54-59, 92.) They are then begotten of the Father. (Psalms 2: 7.) Through each of these steps, does baptism matter? Does one receive the companionship of the Holy Ghost without baptism? Do they come to Christ without baptism? Do they inherit what the Father has without baptism? Is baptism critical to the association with each member of the Godhead?

The point at which the person’s journey is completed, and they may enter into the rest of the Lord is when the Lord declares by His own voice that the man’s offering has been accepted and they are sealed up to eternal life. I’ve explained this on the blog as to Joseph Smith. I’ve explained it for Enos and others in Beloved Enos. The Gospel is the same now, as always before. Therefore, no matter how you will receive blessings of the Lord in the afterlife, it will be through the Gospel of Jesus Christ and by the ordinances instituted for claiming blessings. These were established as law to govern man’s conduct here even before the world was. (D&C 130: 20-21.)

Note also the person cannot receive the ordinance without also having their name stated. Why do you suppose it is necessary to first call out the name of the person before they receive an ordinance? Why would the Lord’s instruction require a person to be “called” first? Though they are submitting to the ordinance voluntarily, why call their name?

Does it matter if the full legal name is used? We do that in the church, of course. But does it matter? If the Lord called Joseph by name at the time of the First Vision (and He did, see JSH 1: 17), what name do you suppose was called? Was it “Joseph Smith, Jr.”? Or was it “Joseph”? Or was it that name used by his most intimate friend at the time?

Whenever a name is given by an angel in an appearance to parents, the name is always the first name, or the name their friends would call them. (See, e.g., Luke 1: 13; Luke 1: 31.) Similarly, when the Lord calls a man’s name, He uses his first, given name. (See 1 Samuel 3: 4; Exodus 3: 4.) The Lord does not use formal names, but uses intimate names when addressing His servants.
We call the person to be baptized by name. Our practice is to use the full, legal name.

3 Nephi 11: 23

“Verily I say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them—Behold, ye shall go down and stand in the water, and in my name shall ye baptize them.”

The candidate for baptism must first qualify themselves by “repent[ing] of his sins.” That’s an interesting pre-condition in the Lord’s instruction.  Until one has determined to abandon their sins, they are not fit for baptism. They first decide to lay things behind, move forward in following the Lord, determined to serve Him. This decision to make a change must come “through your words.” Meaning that before someone can repent, they must first learn the conditions for repentance and following the Lord.

This is much like the instructions given by revelation to this dispensation about how baptism is to be performed. We were told, “All those who humble themselves before God, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his church.” (D&C 20: 37.) 
After having made the decision to be baptized with a broken heart and contrite spirit, confessing before the church that you have repented of your sins (or be willing to change and follow Christ), determined to endure to the end, a person receives from the Spirit of Christ a witness that changes their behavior. Their works show they are penitent. At this point a person is ready for baptism. Until then, they are not ready and the ordinance is not appropriate.
Now the instructions in Section 20 are more complete than the abbreviated statement in Christ’s instructions to His Nephite disciples, but it is to the same effect. When this pattern is followed, people are converted and follow Christ. Their baptism matters and will change them. When these instructions are not followed, the ordinance is relatively meaningless and people drift off into inactivity. I believe today the numbers evidence that approximately 10% of those who are baptized are actually converted. The rest are just names and numbers used as membership statistics to be reported and proclaimed each April in a worldwide conference.
The Gospel of Christ is quite exact and it works whenever it is tried. It is tried today in about 10% of the cases of those who are baptized by our missionaries.
Perhaps the ordinance ought to be offered to more of our adults as they come to recognize that they may not have actually been prepared to receive the ordinance when given to them. No matter, there’s always the Alma exception. (That’s when in the course of baptizing someone else, you go ahead and take the covenant yourself. See Mosiah 18: 13-15.) Clearly Alma was baptizing Helam at the time, and added himself for good measure; he (Alma) feeling the need for the ordinance himself. He went ahead and was baptized again for good measure. This seems to be a precedent that would allow for others to do likewise – perhaps when performing a vicarious baptism for the dead. I leave the Alma exception for your own consideration, and will stop short of advocating such a thing. I just notice things and share what I notice.  I’m not trying to convince anyone to do anything.
In Christ’s instructions, and in Section 20, the heavy lifting of repentance precedes baptism. Then, after determining to change and follow Christ, leaving behind the foolish errors of the past, the person is fit to be baptized. At that point the baptism symbolizes the new life being undertaken. The presence of the Holy Ghost then ratifies the purging of the repentant, now baptized convert. But that comes next in Christ’s teaching. 

2 Nephi 33: 11-12

2 Nephi 33: 11-12:


“And if they are not the words of Christ, judge ye—for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of him to write these things, notwithstanding my weakness. And I pray the Father in the name of Christ that many of us, if not all, may be saved in his kingdom at that great and last day.”


You judge. You decide. If you don’t believe, Christ will vindicate Nephi’s teachings, and you will learn just how wrong your judgment was. For Nephi will be at the judgment bar with Christ. You will stand “face to face” with Nephi as you stand before Christ. You will see, along with all those who abuse and treat true messengers as “things of naught,” that you have rejected Christ when you rejected His words delivered by one authorized to speak in His name. Nephi invites you to judge his words with the confidence of knowing that he was given power to say all he said. And he had the Lord’s confidence because he didn’t say anything about what the Lord instructed him not to speak about.


You will one day know Nephi was “commanded of [Christ] to write these things.” Nephi was commanded despite his “weakness.” In this context “weakness” is a relative thing. Because Nephi had seen the Lord his perspective allowed him to measure himself against perfection. It allowed him to assess the difference between the Lord as Teacher, and Nephi as servant. 
The holiness, majesty and power of God were known to Nephi. He had already had the experience of seeing the absolute standard of holiness in Christ. For most people this will come at the last day, and will result in them understanding, for the first time, that they should have repented. (Mormon 9: 3-5.) Nephi had already been able to reconcile himself to Christ. Therefore Nephi knew of his own “weakness” and of the power of redemption found through Christ.


Nephi’s prayer was for the redemption of all. He hoped that “many of us, if not all, may be saved in his kingdom at that great and last day.” Nephi knew he had been redeemed. Yet he identifies with all of us who read his words, and hoped all may be saved.


The measure of a prophet’s ministry is in the salvation of others. Nephi does not celebrate his own redemption. He agonizes over the salvation of others. He labors for the redemption of “many…if not all” of the rest of mankind. This is the pattern. Redemption causes the redeemed to work for the salvation of others. Perhaps it might be better put that the reason someone obtains the kind of redemption Nephi obtained is because they are of a character to work for the redemption of others. There is no reason to withhold the promise of eternal life from them, because others will be redeemed as a result of their redemption. They will labor, preach, teach, intercede, seek, pray, and work tirelessly to bring others to the tree of life. They become a fellow-servant with Christ and labor alongside Him in the work of redeeming others. This is one of the reasons for the parable of The Busy Young Man in Ten Parables.


Nephi is working directly toward redemption of others. There is no secondary or indirect route being taught. There is no attempt to get some kind of “activity” started, or to introduce a program to do anything apart from bringing you to repentance. He wants you to approach Christ directly through the power of the baptism of fire and the Holy Ghost, which will teach you all things you should do. He wants you to hear and speak with the tongues of angels. He does not want to entertain, distract, or emotionally move you. He wants you to come to Christ. Nephi only tells you the minimum about himself, giving only such information as may be relevant to his message concerning Christ. To the extent he is able, Nephi consistently draws your focus to the Lord.


There is great understanding of how a true friend of Christ lives, acts and thinks found in Nephi’s writings. They are a urim and thummim into what you find in a man of God. Imitations will always exist.  But the real thing is going to be far more like Nephi than Joel Osteen. More sleeves rolled up and fewer cuff-links.


I do hope we may all join Nephi and are saved in the kingdom at that last day. I hope we recognize how great Nephi’s teachings are, and how they address our day with the message we need to hear and heed.

2 Nephi 32: 8

2 Nephi 32: 8:

“And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray.”
 
Again we are called “beloved brethren” despite having just reminded us of our unbelief, wickedness, ignorance and stiffneckedness. His motive is our welfare. He doesn’t care a whit about flattering us. He wants us saved.
 
Still you wonder if this can be true. Still you doubt and think it too much. Still you are left not knowing if the message comes from the Lord. But those doubts are because of your failure to pray. You just won’t listen to the Spirit which teaches everyone they must pray. “For if ye would hearken unto the Spirit which teacheth a man to pray ye would know ye must pray.”
 
Nephi knows this because he is a man of prayer. Nephi, as a man of prayer, is struck by the foolishness of deciding matters without prayer. To him it is amazingly obvious that prayer will rescue you from doubt.  But Nephi knows why you won’t pray to know the truth of things.

You want an authority to tell you.
 
You want the truth to become popular so it is easy to find.
 
You want certifications, scholarly support and widespread recognition of the truth.
 
You want someone whose position you respect to tell you what is true.  And until they do, you feel confident you don’t need to study it out and pray to know for yourself if it is true.
 
But Nephi catches you in the act and tells you this is because you are listening to “the evil spirit” which is the one who “teacheth not a man to pray, but teacheth him that he must not pray.” So you are following the spirit. But it is an evil spirit you follow.

God’s Spirit will always teach you to pray and to ask Him about the truth. And if you ask with a sincere heart, with real intent, He will manifest the truth unto you. He can tell you the truth of all things if you will ask and permit the Holy Ghost to respond. (Moroni 10: 4-5.)

 
If the only way to find the truth is to search prayerfully for it before receiving a witness from the Holy Ghost that it is indeed true, what happens to you as a result? Do you gain a testimony of the process? Do you grow in light and truth by what you have experienced?  Was this always meant to be direct between you and God? Is the method itself necessarily always to involve God?
 
Nephi is a prophet. And he’s working to make others like him. That’s the way it is, you see. Those who have something are eager to have others join them. They are not interested in praise or recognition. Instead they are interested in seeing other souls redeemed. Hence Nephi’s blunt message and plain words. They are merciful indeed.

2 Nephi 32: 4-5

“Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark.  For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do.”
 
Comprehension of the “doctrine of Christ” is not based on command of a vocabulary or mastery of an argument. It is based on gathering light. Light is gathered by heed (obedience) and diligence alone. (D&C 130: 19.) By following the light you have received already, you grow in light. (D&C 50: 24.) This process leads to the “perfect day” where the light has chased away all darkness. This is how we, like Christ, can grow from grace to grace until we also receive a fullness. (D&C 93: 20.)
 
If you do not do this, then you may acquire a vocabulary with which to discuss the subject, but you will not have the light to comprehend it. Light can be shining all around you, but if you do not acquire light within yourself by your actions, you cannot comprehend the light.  (See, e.g., D&C 6: 21; D&C 10: 58; D&C 34: 2; D&C 39: 2; D&C 45: 7; and D&C 88: 49.)
 
If it perplexes you, then ask God for understanding. He will tell you what to do.  Follow His instruction. In this way you qualify to receive further light and knowledge by conversing with the Lord. He knows perfectly what you lack, and by the Holy Ghost within you will tell you what you must do.

If you will not humble yourself and ask for this to be made known to you, then you cannot be brought into the light. Then the only result will be to perish in the dark.

If you will follow the steps with the required real intent, acting no deception before God as you do, then you will receive the Holy Ghost.  It will be unlocked to tell you what you lack and what you need to do. This inner light is a powerful source which can literally tell “you all things what ye should do.”

 
It is in the doing that you find the learning.  It is in the act of following Him that you learn to be like Him. Obedience is the means by which you gather light. The commandments are revelations of the inner person you ought to become. They are how you grow in the flesh to comprehend God in the Spirit. Your body is a veil that keeps you from Him. By subordinating the will of the flesh to the will of the Spirit, you gain light and truth.
 
Do it to understand it.
 
Once you understand you will be able to tell when someone speaks with the power of the Spirit words of eternal life, or if they are, as Nephi puts it: “perishing in the dark.”  There are many who claim to speak on the Lord’s behalf who declare false, vain and foolish things. While they will be held to account for that, the point is not to condemn them. They may yet see the light, and repent and return.  The point is that you must avoid being misled by those who would lead you astray. The few humble followers of Christ are warned that they will be taught the precepts of men and must use caution to avoid being misled. (2 Nephi 28: 14.) We’ve discussed that already.
 
The proportions and the balances required to see things aright are too fine, too subtle and too difficult to put into words. They are harmony. Nephi’s teachings are woven into one great whole. There are not isolated strains to be taken from the great whole and then given undeserved importance. They must fit together. You can only accomplish that when you see the whole by the light of the Holy Ghost within you.
Nephi is both pleading and warning in these two verses. He wants you to go to the source and be directed from there. To have the words of Christ available to you. To hear the words of angels as you draw near to the light. If you do not, then it is because you refuse to follow the steps he has described.
 
You must act to know. Without following through in your heart (which you cannot ever deceive) you can’t draw near to the light. The discussion in The Second Comforter walks through line upon line that walk back into the light, and ultimately into Christ’s presence.  It is a modern manual to find Him.

2 Nephi 32: 3

2 Nephi 32: 3:

“Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do.” 

Nephi makes these three things equal:

1.  The power of the Holy Ghost to give words, which
2.  Are the same as what angels would speak, which in turn
3.  Are the same as the words of Christ.

Holy Ghost/words of angels/words of Christ.  They are all the same as “the words of Christ” which will “tell you all things what ye should do.”

If you will “feast upon the words of Christ” then you will know “all things what ye should do.”

How do you unlock this power that potentially exists inside you? What tools have been given to us to receive access to this great inner record of truth?

Why are we given ordinances? If we will follow them and receive them, what do ordinances allow the Lord to open up for us?

You know if you are doing as you should. You cannot lie to yourself. You cannot deceive yourself about whether you will follow God with full purpose of heart, acting no deception, repenting of your sins, and with real intent.  (2 Nephi 31: 13.) If you do these things there is a law irrevocably decreed which permits you to receive what is offered. (D&C 130: 20-21.) You actually know if you have offered the correct sacrifice. (Lecture 6, in Lectures on Faith discussed here.) Just as you know when you are unworthy before Him (Mormon 9: 4-5), you also know when your confidence before God grows naturally inside you and you follow the path to return to the light (D&C 121: 45-46.) It is extraordinary and even miraculous, but it is also absolutely natural.

The conditions were set before the foundation of the world and all you must do to obtain these blessings is to follow the path. You KNOW if you are in the right way. You cannot lie to God, and as we have seen in the discussion of the preceding verses, God is within you.

Do you keep the commandments? Why? Are you doing so with real intent, following the “doctrine of Christ” or just to be “seen of men?” (Matt. 6: 1, 5.) When you do these things in secret, your Father (and you) know it and then come the rewards of having your heart right with God. (Matt. 6: 4, 6.)

At the end of the long search into all the universe to find God, you will discover the search leads you back to what was inside you all along. You came from Him, and He is with you. But to find Him you must return. The scriptures and teachings of Christ are filled with this journey and the battleground has always been within you. You need to remember.  The Holy Ghost, the third member of the godhead, dwells inside you, provided you will receive it.

The laws irrevocably decreed are the very principles which permeate life itself. You are not separate from this “doctrine of Christ” but a living embodiment of it. If you live it, you will prove it. You are here to be proven.  (Abraham 3: 25.) What have you determined to prove with your life?

Nephi spoke in plainness to us. He could not find simpler language to describe this process. I have tried to be plain using other scriptures and language. But the great lesson can be reduced to this: Do what you have been taught. When you do it, the light will increase within you. That light is truth. It is intelligence, or light and truth, or the power of God. (D&C 93: 36.) All you must do to activate that light, gain that intelligence, and behold the glory of God is to keep His commandments. (D&C 93: 28.) If you want to receive a “fullness” then the immediate door through which you pass is to keep the commandments. (D&C 93: 20.) 

Most importantly, you must “follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ.” (2 Ne. 31: 13.) You alone will know if you have done this. Or rather, you and the Lord will know. When you are satisfied that there is no hypocrisy and no deception between you and God, that you have come to Him with real intent and repenting of your sins, witnessing through the ordinances (baptism and sacrament) that you will take upon you the name of Christ, then you qualify. If you do not, then you are not qualified.

I am completely satisfied that the people who gain such access, receive the blessings, or obtain a hope in Christ are ordinary people. They are not distinguished by their great intellect or powerful positions. They are typified only by the singleness of their heart and true devotion. There is not a whit of difference between what they believe and how they live. They do not excuse themselves from doing what they know to be right, even if it is painful, uncomfortable, or something they would never do on their own. They invariably do what the “words of Christ” bid them to do. No matter the price, they will follow Him; not a leader. Indeed, almost all of His servants are at odds with leadership. You know how completely He was at odds if you have read Come, Let Us Adore Him. To follow Him is to have that same contention between you and the larger religious community of any age or dispensation. Stop trying to please men and start following Christ.

I do not know what more can be said than Nephi has been saying. Let’s press on.

2 Nephi 32: 1-2

2 Nephi 32: 1-2:

“And now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. But, behold, why do ye ponder these things in your hearts? Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the Holy Ghost?”

It is the program of the Gospel that communication and understanding of God’s will should be obtained through revelation. That revelation comes from contact with, and communication by, the Holy Ghost. The Holy Ghost is able to tell you “all things.” (Moses 6: 61; Moroni 10: 4.)

You don’t need another source once you are in contact with the Holy Ghost. It possesses the “record of heaven.” (Moses 6: 61.)

Nephi is assuring us that we can come into possession of the fullness of truth by the means he has been explaining as the “doctrine of Christ.” As a central, active part of that doctrine, the line of communication between you and God is opened. It is another reminder of counsel found in Deuteronomy 30: 11-14: “For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.”

Forget all the cultural assumptions and extras you hang on to. Leave them all behind and keep it simple:

You were a spirit before you were born.  (Abraham 3: 22-28.) You were there when some were chosen to be “rulers,” or in other words, teachers. (2 Nephi 5: 19.) You have within you a spirit that was in that group. You saw and participated in what went on, and have that somewhere still inside you. It is kept from you by the “veil of flesh” now covering your spirit. (Heb. 10: 20.) Somewhere within you lies the “record of heaven.” Or more correctly, the Record of Heaven. (Moses 6: 61.) If you gain access to it, it has the capacity to teach you the “truth of all things.” (Moses 6: 61.)  Within it is such an abundance of truth that the things of God are not hidden from you, neither far off. It is not in heaven, so that you ask: who will go to heaven to bring it to us.  It is not beyond the sea that you should ask who can go to bring it to us? But is is very close to you, in your own mouth, in your own heart, that you can do what is asked of you. (Deut. 30: 11-14, above.)

Hence the saying of Christ that the Comforter will bring things to your remembrance. (John 14: 26.)

Christ taught the kingdom of God is within you. (Luke 17: 20-21.)

Why is it that the body is animated, with power of thought and communication, alive and vital while there is a spirit within it? But when the spirit departs, what then of the body? The power to live and breathe and move and do according to your will is gone at that point.  But from whence came that power? (Mosiah 2: 21.) If it is God who is “lending you that power” then how closely are you connected to God? How immediate is His presence within you?

If you can gain access to God, will you need to go out, or will you instead need to go within?

Our minds are corrupted. I’ve spent time dealing with the corrosive influence of cultures from Babylon to today in Nephi’s Isaiah. All that must be “ground to dust” and blown away. (Daniel 2: 34-35.) That will occur within you. You are the battleground where the conflict is being fought. You are potentially the Temple of God. (1 Cor. 3: 16.)

Awake and arise! Come to yourself and realize who you are. This “doctrine of Christ” will teach you all things you must know for life and salvation. But you ought not look to another to find what you already have. You must instead repent and return to God, who is your home.

2 Nephi 31: 18

 
“And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive.”

This is the path to “eternal life.” It is “strait and narrow,” but it is the way to eternal life. What is eternal life?

 
Why is the path “strait and narrow?” Is it to deprive you of something, or is it to direct you toward the only path where abundance can be obtained? If you become connected to the “true vine,” are you then able to “bear fruit?” (John 15: 4-7.) If you bear fruit, what can you ask of Him that He will not give to you? (John 15: 7.) What does that mean? Have you read Beloved Enos? If so you will understand what is being discussed.
 
By doing as the Father and Son have asked, you “receive the Holy Ghost.” What does it mean to have the Holy Ghost dwell within you? (D&C 130: 22.) How does a spirit dwell inside a person? How does that spirit become “Holy” and the third member of the Godhead? If the scriptures say, and Christ taught that those who receive God’s word are gods, what does it mean? (John 10: 34-36.)
 
Did you notice the Father and Son promise the Holy Ghost, and when you receive it the Holy Ghost bears witness of the Father and Son? The first promise to you the last, and the last bears witness of the first. In one eternal round, the doctrine of Christ includes all members of the Godhead combined into a witness that will come to you, take up residence within you, and make you a vessel of the promises  fulfilled. You are to return home, and take your abode again. Or, more correctly, permit Them to take up Their abode with you. (John 14: 23.)
 
You become the record of God’s dealings with mankind. You become the promise of God’s presence, for you fulfill “the promise which He hath made.”
 
You receive the “record of heaven” or, more correctly, the Record of Heaven, for it is a proper name and title. (Moses 6: 61.) When it has come to you, then this Record of Heaven will abide with you. You will be the one who possess the “peaceable things of immortal glory.”  You will know “the truth of all things” for it will reside within you. (Moses 6: 61.) You will understand wisdom, for she will be with you. You will know mercy, possess truth, and be capable of performing judgment, for the judgment you judge will not be yours but will be given to you. (3 Nephi 27: 27.) God will dwell within you.
 
When He appears to you, you will see Him as He is, for you will be at last like Him. (1 John 3: 1-2.) If you can understand this, then you will purify yourself to receive it. (1 John 3: 3.) For the baptism of fire and the Holy Ghost will purge and purify, refining you with that holy fire. (Mal. 3: 2.)
 
This doctrine of Christ will bring you in contact with God. You were meant to return to the Family you came from. It is the homecoming you have always felt was needed. You do not belong here. There is something higher, something more holy calling to you. It is not found in an institution, or program, or award, or office. It is only found in God, who is your home.
 
The doctrine of Christ is the doctrine of God’s return to be with you and abide with you. It is Him coming to sup with you. He has been knocking at the door all these years seeking entry into your life. (Rev. 3: 20.) If you let Him come in, He will prepare a throne for you. (Rev. 3: 21-22.) Only those who have descended will be permitted to rise. Only those who humble themselves can be exalted. (Matt. 23: 12.) While all those who rule rather than serve, will be disappointed. These are they who declare themselves worthy to be followed and insist they can use compulsion. They pretend to be on the Lord’s errand while they are on their own. They crave dominion over others but will be cast down. They will be denied priesthood, and be left begging for water to cool their tongues for the torment of it all. (D&C 121: 37 and Luke 16: 23-24.)
 
How much better is it, then, for us to repent?  It seems foolish to do otherwise. I find I’m persuaded by Nephi.

2 Nephi 31: 17

2 Nephi 31: 17: 

“Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.” 

You must “do the things which I have told you I have seen that your Lord and your Redeemer should do.” You must “follow Him.” There is no other way nor name given under heaven to obtain salvation. (Mosiah 5: 8.)

It was for this reason Nephi was “shown” these things. The Lord and His Father taught Nephi so he could in turn teach others, including us.  The message was intended to save many, not just Nephi. But we must give heed to the message when we hear it.

The “gate by which ye should enter is repentance and baptism by water.” You must repent first. Then, having repented, receive baptism by water. When this is done, “then cometh a remission of your sins by fire and by the Holy Ghost.”

Without the “fire” to purge the sacrifice upon the altar, it is not cleansed. It cannot become holy unless exposed to that fire.

But note – this is automatic. It is not by the laying on of hands. The laying on of hands for the gift of the Holy Ghost is not required in this teaching. Nephi, with elaboration from the Father and the Son, is teaching that this is an event that follows the process of “repentance and baptism by water.”  That is, the ordinance of baptism, when accompanied by repentance and done right, is the reason for this event. 

Laying on of hands is for “the gift of the Holy Ghost” so there may be a companion and guide for a person. This is an ordinance. It is also the moment one is confirmed a member of the church. But it is not necessarily co-equal with receiving “fire and the Holy Ghost” as described here. There is nothing that excludes it from being coincidental in time, however. They may happen at the same moment. That is, after baptism, and while receiving the laying on of hands, one may receive both the gift of the Holy Ghost, and also fire and the Holy Ghost. As a result one is renewed in the manner described in this chapter. They are not co-equal.

Laying on of hands does not appear to be an ordinance in the Book of Mormon until the coming of Christ in 3 Nephi. The only potential exception is found in Alma 31: 36, where Alma “clapped his hands upon them who were with him” and they received the Holy Ghost. This is similar to the Lord “breathing” the Holy Ghost upon His disciples. (John 20: 22.) They were instructed to lay on hands, and would perform that act rather than breathing upon those who were to receive the Holy Ghost. The ordinance is different from “clapping” or from “breathing” and involves the process we follow in the church today. (D&C 33: 15.)

The baptism of fire and the Holy Ghost promised here is given without man’s involvement, comes from heaven, is promised by both the Father and the Son. It is a signal of redemption, purification and holiness. It is included in the “gate” for entering into God’s presence.  For God is a “consuming fire” and those who enter into that presence must be able to endure that fire. (Heb. 12: 29; see also Deu. 4: 24.)  Without the capacity to do so, a person would be consumed by the flames. (Lev. 10: 1-2.) The fire and the Holy Ghost are also given as a sign to the recipient that they may know it is safe for them to enter into God’s presence and not be consumed. In earlier versions of the First Vision, Joseph described the “pillar of light” as a “pillar of fire” which gradually descended. He wondered if the trees would be consumed as it descended, but seeing they were not he thought it safe for him to be exposed to it as well. When it fell upon him, the vision opened up and he saw the Father and the Son.

Christ also entered into this glorious light on the Mount of Transfiguration. (Matt. 17: 1-2.)

We are to do as Nephi instructs, “do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter.”

We live below the standard Christ set for us.  We needn’t. Have faith. Press forward feasting on His words. You can and will find Him there.

2 Nephi 31: 14

“But, behold, my beloved brethren, thus came the voice of the Son unto me, saying: After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yea, even with the tongue of angels, and after this should deny me, it would have been better for you that ye had not known me.”

Nephi first gave us his personal testimony and witness of the principles. Having done so, now he adds the testimony and promise of Christ.  Christ’s promise and covenant are slightly different than Nephi’s formula. But the two are nevertheless in complete harmony.

The “voice of the Son” declares to Nephi, and Nephi testifies to us, that “after ye have repented of you sins” and you have “witnessed unto the Father that ye are willing to keep [Christ’s] commandments” by receiving “baptism of water” and then have received “baptism of fire and the Holy Ghost” you will speak with “a new tongue.”
How can a man speak with a “new tongue?” What does “a new tongue” mean?
Think of Isaiah’s meeting with the Lord in the Temple. He confessed how unworthy his speech had been, and how much regret he felt at having been a man of “unclean lips.” (Isa. 6: 5.) His lips were unclean because of the low, mean, vulgar and unworthy things that occupied daily conversation. Or, as Joseph put it: “How vain and trifling have been our spirits, our conferences, our councils, our meetings, our private as well as public conversations—too low, too mean, too vulgar, too condescending for the dignified characters of the called and chosen of God, according to the purposes of His will, from before the foundation of the world!” (Letter from Liberty Jail.)
To speak with a new tongue is to speak worthily of sacred things. It is to correctly weigh the truth of a matter, know by the power of the Spirit that what is said is true and in conformity with God’s will and then to speak it. It is to render sacred the vessel by the things it holds.
To speak with a new tongue is to be able to speak with the tongue of an angel because you have become an angel; or a companion of angels anyway. It is to elevate your thoughts, and then what proceeds forth from your mouth, because of what is in your thoughts. It is to reveal truth by the things you are authorized or commissioned to speak. It is to have a right to speak in the name of the Lord by His consent, His authority, His will. It is to “know, nothing doubting” that He is your Lord. (Ether 3: 19.) It is to say, without hypocrisy, without guile, without hesitation and in truth, that the power of salvation is found in Christ and that you are His. That He has entrusted to you words of life, and that salvation can be found only in Him and His words. It is to have the Word of God within you.

Can an angel fall from grace? Only by being  cast out of heaven. (2 Nephi 2: 17.) When an angel falls he becomes a devil. For these it would be better if they had never known Christ, for they have decided to crucify Him anew. Because after having had the Holy Spirit make great things known unto them they have turned  against the Lord by their knowing rebellion against Him. (D&C 76: 35.) They are sons of perdition, and the heavens weep over them. (D&C 76: 26, 31-32.) These are they who know the battle is and always has been the Lord’s, and they either align themselves with Him or against Him.

You cannot speak with the tongue of angels without having knowledge of certain things given you. The clarity with which you can declare truth is distinct from what others say or claim to know. Light and truth, which is intelligence or the glory of God (D&C 93: 36), is not a mystery but an understood and appreciated experience where darkness has fled and God’s own glory has been upon you. (Moses 1: 11.)
This is what the Gospel of Christ was intended to confer. Not just belief, or faith, but knowledge and understanding. The journey back to God’s presence was always the outcome intended by the Gospel. The Gospel message is and always has been that you should receive further light and knowledge by conversing with the Lord through the veil. Not through an intermediary, but in your own behalf, face to face.
The entirety of the process may be reduced to just a few words: You are intended to receive baptism of fire and the Holy Ghost, which purges you from all sin. After being made clean, every whit, which is suggested by “fire” then through the instrumentality of the “Holy Ghost” which dwells within you you may be brought into remembrance of all things.
These then are the words of both Nephi and Christ. They agree. They are the two witnesses of this doctrine and truth. Therefore, it is so.

2 Nephi 31: 12

“And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do.”
Notice that immediately following the quote from the Father, Nephi adds a quote from the Son. Here Nephi makes it clear that the Father said to Nephi what is quoted in verse 11, because he adds, “And also, the voice of the Son came unto me, saying…” As soon as the Father stopped speaking, the Son added the comment he now quotes.

This contradicts what is an often referred to Mormon legend. Our legend is that the Father does nothing other than introduce the Son. This comes from a misreading of the Joseph Smith Translation of John 1: 18. This verse is rendered in the JKV as follows: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”  In the JST is is changed to read: “No man hath seen God at any time except he hath borne record of the Son; the only begotten Son, which is in the bosom of the Father, he hath declared him.”  This is the basis for asserting the Father doesn’t ever speak, apart from introducing and bearing testimony of the Son. It is clearly a false notion, however, as the Father has many quoted words in the Book of Mormon. The fact the myth exists is, once again, evidence of how little we have as a people studied the Book of Mormon.

Well, returning to this verse, we find that the promise of the Holy Ghost is made by the Father! That is, Christ is saying when the Holy Ghost is sent, it is a gift from “the Father.” Indeed it is! The Father of our spirits (Heb. 12: 9) has given us all that spirit which dwells within us. (D&C 130: 22.)
First the Father tells us to be baptized and follow Christ. Then Christ adds to it the plea: If you do that you will receive the Holy Ghost as a gift from the Father. So “follow me, and do the things which ye have seen me do.”
How seamless the will of the Father is with the desire of His Son!
How eager are both the Father and the Son for us to come to them!
How consistent is the message we receive from both the Father and the Son!
There is no other record in all scripture that puts together the promises of the Father and the plea of the Son like Nephi has done here!
How great a prophet was Nephi! How trusted and familiar must he have been with both the Father and the Son to be able to deliver this message to us!
Let it sink in. Let it be understood. Then, realize Nephi was a man just like you and I. He suffered, toiled, was rejected, fled and worked in obscurity to follow God against the active opposition of his own brothers. His knowledge and experiences are open to all. If you have not realized before, now you should realize why Nephi forms the bedrock example in The Second Comforter to lay out the process of returning to God’s presence.  Among prophets, Nephi was a pillar of light, whose understanding reached into heaven itself.

Perhaps we should have been giving him more attention for the last 180 years. Well, it’s not too late for you to begin to do so now.