3 Nephi 15

3 Nephi 15:1

1 And now it came to pass that when Jesus had ended these sayings he cast his eyes round about on the multitude, and said unto them: Behold, ye have heard the things which I taught before I ascended to my Father; therefore, whoso remembereth these sayings of mine and doeth them, him will I raise up at the last day.

At the end of the Sermon on the Mount in Matthew there is a change in location and situation. Jesus comes down from the Mount, changing the location. The people follow him, but the topic becomes healing rather than teaching. In the New World there is no shift in location. Jesus was there with the Nephites, and at the end of the Sermon he continues to be there. What we have is his transition from the inserted text into the remainder of the communication to the Nephites.

Jesus tells them that they have “heard the things which I taught before I ascended to my Father.” As we have seen, there are parts of the Matthean Sermon on the Mount that would have required some alteration for the New World Nephites to have understood the message. Nevertheless, on the whole, the Sermon on the Mount presents a concentrated vista of the gospel in both the way that the gospel relates to the Law of Moses as well as in the way Christians are to lead their spiritual life. The Sermon on the Mount is, over all, representative of the teaching of Jesus, and Jesus here tells us that he did teach them what he taught those of Israel during his lifetime. The Sermon on the Mount is therefore a succinct representation of those teachings, even if some of the specifics had been altered to the understanding of a New World audience, which alterations we do not have in our text.

The final sentence of this transition does recall the meaning of the final section of the Sermon on the Mount. Just was we are to build a house on the rock of the gospel rather than on sand, we are to remember and do the things that Jesus had just taught.

3 Nephi 15:2

2 And it came to pass that when Jesus had said these words he perceived that there were some among them who marveled, and wondered what he would concerning the law of Moses; for they understood not the saying that old things had passed away, and that all things had become new.

The Sermon on the Mount contains an explicit statement of the relationship between Jesus and the Law of Moses. That statement was important in the Old World because it was the subject of discussion as to how to live the Law of Moses, and discussions over the purity Laws was particularly important. In the New World the prediction had been that the Atoning Messiah would come and a change would happen with the Law. Therefore this question would have been much more pressing in the New World context. The people would certainly have a question about the nature of the change that Jesus was introducing, therefore it is quite appropriate that as Jesus turns from laying the foundation of his gospel as taught in both hemispheres, he would concentrate on the issue that was most on the minds of the Nephites.

As Jesus begins this section of his discourse, he introduces the theme by suggesting that there is a saying with which the Nephites are familiar that they do not completely understand. We do not know how they knew this statement, as it is not contained in any of the Book of Mormon as it has come to us. The words used to couch the saying are most directly related to Paul:

2 Corinthians 5:17

17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

The contexts of the Pauline statement and the Book of Mormon usage of that same vocabulary is very different. In Paul it is suggestive of individual transformation through the gospel. In this setting in Jesus’ discourse, it becomes applicable to the transition from the Law of Moses to the Law of the Gospel.

3 Nephi 15:3

3 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.

3 Nephi 15:4

4 Behold, I say unto you that the law is fulfilled that was given unto Moses.

3 Nephi 15:5

5 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.

The old things are related to the Law of Moses, and Jesus declares that they have “passed away.” The nature of their passing is not a removal, but rather a fulfillment. They will pass not because they are torn down, but because they are “filled up,” or completed. Indeed, while we might speak of them as having “passed away,” they are rather transformed. They still are the Law, but are transformed into something new as Jesus presents the Law of the gospel.

Jesus explains that since it was he who gave the Law, he is able to fulfill it. What he gave them, he can fulfill and transform. The specific Law of Moses is therefore at an end for the Nephites, and the full Law of the Gospel is in force. Of course there is much of the Nephite understanding of God that was already presaging this change, so there would have been little in the Gospel that would be surprising to them. The effect of the change would have been on ritual practice rather than individual religious understanding or devotion.

3 Nephi 15:6

6 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.

3 Nephi 15:7

7 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.

Jesus picks up on the language of 3 Nephi 13:17 where he indicated that he had not come to destroy the law, but rather to fulfill it. He now links that promise to not destroy the law to the concept that the old things have passed away.” This is not a destruction, but a transformation. As the one who gave the Law to Moses, Jesus understood the real import of the Law, and is able to make the Law even more effective for the purposes of the Father through the fulfillment of it. Specifically, Jesus notes that what he is fulfilling and transforming has to do with those things “which hath been spoken concerning things which are to come.” The Law of Moses had a future component in that living the Law was to affect the way the person would face his God at the end. That ultimate future of man before God does not change. Indeed, the Gospel of Christ enhances our ability to stand transformed or fulfilled in ourselves before God at that last day.

3 Nephi 15:8

8 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.

3 Nephi 15:9

9 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.

The statement from verse 7 is made more explicit in the connection between these two statements. Jesus says that the Law of Moses is fulfilled, and that in Jesus as fulfillment we may have eternal life at the end. Thus the nature of the fulfillment might make some changes in practice, but not in the goal. Indeed, the Gospel will improve our ability to reach the ultimate goal of eternal life. We will no longer attempt to achieve that through the performance of the Law of Moses, but rather by living the Gospel, and enduring to the end (or persisting until the process is complete – see the commentary following 3 Nephi 13:48).

3 Nephi 15:10

10 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.

The final statement in the New World presentation of the teachings of the Old World echo the final imagery of the Sermon on the Mount. The teachings have been presented, not it remains to us to live them. This is presented in the very tight parallel statement:

I have given unto you the commandments

Therefore keep my commandments.

Literary Referent: The final phrase echoes language found in John:

John 5:39

39 ¶ Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

The Johnanine context was one of mild derision of those who could proclaim to be experts in scripture but not understand that those scriptures testified of Jesus as the Atoning Messiah. In this echo of the vocabulary in the New World there is no such contextual derision. This is a very basic claim that what Jesus has taught them is the fulfillment of the “law and the prophets.” This particular phrasing is a designation for the scriptures. Thus Christ is declaring that he has taught them the gospel, and that this gospel and his mission are the fulfillment of scripture.

3 Nephi 15:11

11 And now it came to pass that when Jesus had spoken these words, he said unto those twelve whom he had chosen:

The principle discourse is not officially over, and Jesus changes focus from the multitude to the twelve. This is his final substantial communication of the day. His discourse to the multitude was given to teach the people the gospel and how it should be lived. This more private discourse is given specifically to the disciples because the import is not for the present, but the future. It is not specifically for the current population, but directed to the future mission of these new witnesses for Christ.

3 Nephi 15:12

12 Ye are my disciples; and ye are a light unto this people, who are a remnant of the house of Joseph.

3 Nephi 15:13

13 And behold, this is the land of your inheritance; and the Father hath given it unto you.

3 Nephi 15:14

14 And not at any time hath the Father given me commandment that I should tell it unto your brethren at Jerusalem.

3 Nephi 15:15

15 Neither at any time hath the Father given me commandment that I should tell unto them concerning the other tribes of the house of Israel, whom the Father hath led away out of the land.

The oldest traditions of the Nephite people were that they had come from Jerusalem. The first Nephi had written that they were to be considered the parts of Israel that were on the isles of the Sea. Of course the passage of time had refocused the Nephites on this land rather than the one they had left, but the presence of the Atoning Messiah in their midst who clearly had recent connections to Israel of the Old World would have inevitably raised questions in the minds of many as to whether or not the time of their reconciliation and reunification was at hand.

What Jesus does now is prepare the apostles with the information that they need for that answer. How do the Nephites related to their distant (in space and time) brothers in Israel? Jesus begins by not only noting the difference, but confirming that difference as a divinely appointed one. In verse 13 Jesus reminds the twelve that this is the land of inheritance for the descendants of Lehi. This would be a clear statement that there was no imminent reunification of Israel. That function was to remain for the role of the Triumphant Messiah.

Not only is this land their inheritance, but it will remain a separate one for some time longer. Jesus declares that he was commanded of the Father not to tell those in Jerusalem about it. Therefore, the Nephites cannot expect that Israel will be coming to them any time soon. Those who are scattered are to remain scattered for the time being, and this includes others who are not the Nephites.

3 Nephi 15:16

16 This much did the Father command me, that I should tell unto them:

3 Nephi 15:17

17 That other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

3 Nephi 15:18

18 And now, because of stiffneckedness and unbelief they understood not my word; therefore I was commanded to say no more of the Father concerning this thing unto them.

3 Nephi 15:19

19 But, verily, I say unto you that the Father hath commanded me, and I tell it unto you, that ye were separated from among them because of their iniquity; therefore it is because of their iniquity that they know not of you.

Although Jesus does not specifically tell Israel about the people of the New World, he does give them a hint that there are those of his covenant people who are not in Israel. Jesus notes the language we have in John 10:16 where he described “other sheep.” Why does he give this information to the twelve?

The twelve now know that they will not be reunited at any time soon with the rest of the house of Israel. However, it would be comforting to know that while the Father commanded that their presence not be explicitly described, they were yet brought to the possible consciousness of Israel. They were not forgotten while Jesus served his earthly ministry in Israel. Israel through their stiffneckedness might not have understood, but Jesus did.

Translation: The entire section on “other sheep” relies upon the New Testament context and the culturally familiar aspects of sheepherding. Jesus is the shepherd, and brings his fold together. These images were obvious and present to the people of the Old World where a common occupation was sheepherding. However, there were no sheep in the New World, and it was obviously not a common profession. As with many of the sayings in the Sermon on the Mount, what we have is the New Testament vocabulary laid over the content that would have been presented to those in the New World. Jesus certainly communicated this information, but would have done so in a way that would have been more readily understandable to his Nephite audience. However, the audience for the Book of Mormon would be more familiar with the New Testament imagery, and it therefore is more appropriate in the context of our modern translation.

3 Nephi 15:20

20 And verily, I say unto you again that the other tribes hath the Father separated from them; and it is because of their iniquity that they know not of them.

Jesus confirms that there are yet others who were separated from Israel as were the Nephites. Jesus also notes that Israel does not know of them either. This would have been at least of some comfort to the twelve to know that while their reunification with Israel still awaited in the future, that they shared that fate with others in similar circumstances. It would also be comforting to realize that the continued separation was not due to any of their own failings, but rather the iniquity of those in Jerusalem. While that would still be a point of sadness, it would at least indicate that it was not their own failings that cause the separation.

3 Nephi 15:21

21 And verily I say unto you, that ye are they of whom I said: Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

Jesus reiterates that they are at least some of the “other sheep” mentioned to Israel in the Old World. What follows is an explanation of how Israel could have mistaken this wording. Perhaps Jesus perceived that the twelve were wondering how such an obvious reference could have been missed, for to them it would have been abundantly clear from the presence of the Messiah that they were the “other sheep” who would hear his voice.

3 Nephi 15:22

22 And they understood me not, for they supposed it had been the Gentiles; for they understood not that the Gentiles should be converted through their preaching.

3 Nephi 15:23

23 And they understood me not that I said they shall hear my voice; and they understood me not that the Gentiles should not at any time hear my voice—that I should not manifest myself unto them save it were by the Holy Ghost.

Israel misunderstood because they had another available reference that was more obvious to them than a people they did not know existed. The Gentiles were there, and would become the focus of Christian preaching after Jesus’ death. Therefore, the Gentiles were the plausible referent for the statement. Jesus explains that while this was a plausible explanation, it was not the complete one, because he has said that the “other sheep” would hear his voice. Jesus did not preach to the Gentiles, and therefore they could not be the fulfillment of the promise to bring the “other sheep” into the fold.

3 Nephi 15:24

24 But behold, ye have both heard my voice, and seen me; and ye are my sheep, and ye are numbered among those whom the Father hath given me.

Jesus not only reconfirms that the Nephites are his “other sheep,” but that they are “numbered among those whom the Father hath given me.” There may not be a physical reuniting with Israel as expected, but there is a reuniting with the spiritual Israel as seen from the Father’s perspective.

Textual: There is no chapter break at this point in the 1830 edition.