3 Nephi 27

3 Nephi 27:1

1 And it came to pass that as the disciples of Jesus were journeying and were preaching the things which they had both heard and seen, and were baptizing in the name of Jesus, it came to pass that the disciples were gathered together and were united in mighty prayer and fasting.

Textual: The chapter break at this point obscures the narrative flow of this section. It is helpful to restore some of the context to understand what Mormon is doing at this point.

3 Nephi 26:17

17 And it came to pass that the disciples whom Jesus had chosen began from that time forth to baptize and to teach as many as did come unto them; and as many as were baptized in the name of Jesus were filled with the Holy Ghost.

3 Nephi 26:18

18 And many of them saw and heard unspeakable things, which are not lawful to be written.

3 Nephi 26:19

19 And they taught, and did minister one to another; and they had all things common

among them, every man dealing justly, one with another.

3 Nephi 26:20

20 And it came to pass that they did do all things even as Jesus had commanded them.

3 Nephi 26:21

21 And they who were baptized in the name of Jesus were called the church of Christ.

3 Nephi 27:1

The chapter division was made under the assumption that the “and it came to pass” of 3 Nephi 26:17 indicates a different incident from 3 Nephi 27:1 where we have “and it came to pass” again. It is true that this is typically a marker of the passage of time and events, but Mormon’s narrative at this point it time is not strictly chronological. In the sample text above we have from 3 Nephi 26:17-21 as a generic text that covers an undetermined time period. That text ends with the information that the church is “called the church of Christ. What Mormon has done is give an overview of the history, and will now give a specific instance. This is the same process we say in 3 Nephi 26:14-15 where the generic overview preceded the specific detail.

In this case we have the overview picture of what the apostles were doing, ending in the baptism into the church which was “called the church of Christ.” In this specific case, Mormon will now give us the details of how the church came to have that name. This specific instance begins by paralleling the introduction from 3 Nephi 26:17. There the disciples are teaching and baptizing. In verse 1 of this chapter, the disciples are preaching and baptizing. The additional information is that on this very occasion they are engaged in prayer.

3 Nephi 27:2

2 And Jesus again showed himself unto them, for they were praying unto the Father in his name; and Jesus came and stood in the midst of them, and said unto them: What will ye that I shall give unto you?

The symbolic importance of the linkage between verse 1 and 2 involves two elements: prayer and the importance of the name. The disciples are involved in prayer. As the ancient readers would surely understand, and we ought to understand, prayer after the mission of the Atoning Messiah is to be done to the father in the name of Jesus Christ. This is not an insignificant point precisely because it deals with the significance of the name in ancient societies. Because the name describes the person or thing named, it becomes a link to that person or name. There is an English phrase often used that says “speak of the devil….” This is actually an abbreviated phrase for “speak of the devil and he appears.” This is a reference to the power of the name, where calling the name has the power to command the presence of that person.

We do not know if there was any absolutely parallel belief among the Nephites, but it would be consistent with ancient populations and the context of this particular incident. Because this incident is about a name we may be confident that these Nephites would have understood the importance of the name as did Benjamin when he indicated that his people were to be called the children of Christ. (Mosiah 5:7). It therefore becomes highly symbolic that they would be calling upon the father in the name of Jesus Christ and that he appeared to them.

3 Nephi 27:3

3 And they said unto him: Lord, we will that thou wouldst tell us the name whereby we shall call this church; for there are disputations among the people concerning this matter.

Only understanding the ancient significance of the name and this context do we understand that when the Lord of the Earth appears to the disciples and asks the open-ended question “what will ye that I shall give unto you?” - the only thing they can think of is to ask the name of the church. This has long been supposed by non-LDS to be an answer to contemporary issues of Joseph Smith’s time. While that might have been an issue for Joseph Smith’s contemporaries, it is an even more critical question for an ancient world as the name would determine much of the essence of the thing. Up to this point, there is no real indication that the church among the Nephites had been a name at all. It is always referred to as “the church.” Since it played a major role in Nephite society for so long, “the church” was probably significant.

In Joseph Smith’s day, a church would need a name because there were multiple Christian churches, and one would need a label to distinguish one from another. In Nephite society there was no other Christian church. There was no other church period. There was no need to have a name for a church to distinguish it from anything else. “The church” could have been sufficient, as it was unambiguous. Therefore, this passage would easily be seen as a modern concern unless there were a legitimate ancient reason to be concerned about a name. It is interesting that not only is there a legitimate ancient reason for it, but the entire set up of this chapter depends upon that need for a name, and the associations with it.

3 Nephi 27:4

4 And the Lord said unto them: Verily, verily, I say unto you, why is it that the people should murmur and dispute because of this thing?

3 Nephi 27:5

5 Have they not read the scriptures, which say ye must take upon you the name of Christ, which is my name? For by this name shall ye be called at the last day;

3 Nephi 27:6

6 And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day.

In the context of names we see that the answer is not to name the church, but the emphasize the name of Christ! It is not the naming of the church that is the answer, but the fact that “ye must take upon you the name of Christ.” In the context of ancient naming, look at the importance of the sentence; “For by this name shall ye be called at the last day.” Why is calling by this name at the last day be so important? Just as contextually Jesus was “called” in prayer, and he came, so shall we respond to this name when it is called. It will be the key to our entry into the kingdom. The essential issue isn’t just the naming of the church, but the naming of the person: “And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day.”

3 Nephi 27:7

7 Therefore, whatsoever ye shall do, ye shall do it in my name; therefore ye shall call the church in my name; and ye shall call upon the Father in my name that he will bless the church for my sake.

If the people are named with Christ’s name, then should not the church be equally as holy? The people will be called by that name, and at the last day, the church as a concept and symbol will also be called to the father, and it will come because of the name.

3 Nephi 27:8

8 And how be it my church save it be called in my name? For if a church be called in Moses' name then it be Moses' church; or if it be called in the name of a man then it be the church of a man; but if it be called in my name then it is my church, if it so be that they are built upon my gospel.

The close relationship between essence and name is demonstrated here. We do not know how the disputations had arisen, and perhaps Moses’ church was one of the suggestions since the Nephites had long practiced the Law of Moses looking forward to the Atoning Messiah. They may have understood Jesus very literally when he said that he was not come to destroy but rather to fulfill the law (3 Nephi 12:17), and this would make the church of Moses a nice symbolic combination of the old and the new. What Jesus reminds them is that naming associates essence. Therefore, Christ’s church cannot be other that named Christ’s church. Otherwise, how could it be called by his name in the last name so that it could come to God?

3 Nephi 27:9

9 Verily I say unto you, that ye are built upon my gospel; therefore ye shall call whatsoever things ye do call, in my name; therefore if ye call upon the Father, for the church, if it be in my name the Father will hear you;

This verse serves as a thematic transition from names to the thing named. The name of Christ is paramount for it enables their actions: “whatsoever things ye do, call in my name.” The italics have been added, and the punctuation altered so that the sentence makes more sense (punctuation was entered by the printer, not by Joseph as translator, so punctuation should not be seen as essential scriptural elements that ought not be changed).

3 Nephi 27:10

10 And if it so be that the church is built upon my gospel then will the Father show forth his own works in it.

3 Nephi 27:11

11 But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return.

The name may be essential as part of the defining essence of the church, but it really is more important that what is taught is Christ’s gospel rather than simply that it be called by that name. The gospel is what is important. Therefore, while the church may be named for Christ, it is built on the principles of the true gospel, and deserves to bear that name only when the true gospel is taught. If the church is “built upon my gospel then will the Father show forth his own works in it.” However, failing to build the church upon the correct principles will inexorably alter the relationship with Christ. The name will no longer be associated because the essence has changed and no longer represents Christ. If it is built upon the gospel of the devil, it becomes the church of the devil. If it is built upon the works of men, it becomes the church of men. The name and the essence are inextricably intertwined.

3 Nephi 27:12

12 For their works do follow them, for it is because of their works that they are hewn down; therefore remember the things that I have told you.

3 Nephi 27:13

13 Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me.

The teaching passage begins with the true name, then highlights the essence to which that name is tied, which is the gospel.

The Savior explains that if the essence, or the gospel, is not Christ’s gospel, then the men who become called by that name will not be called into God’s presence, but rather into the fires that destroy the wicked at the end.

The teaching ends with the reiteration that the true gospel has been delivered. Therefore the true gospel may have the true name of Christ. The apostles represent both the name and the essence.

3 Nephi 27:14

14 And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—

Having introduced the concept that the true gospel has been given to the disciples, Jesus now explains the essential aspects of that gospel. At the heart of the gospel is not doctrine, but person. The gospel is, at its heart, not doctrines at all, but rather an action, and that action was the atonement of the Atoning Messiah. The heart of the gospel is the condescension of God:

1 Nephi 11:26-27

26 And the angel said unto me again: Look and behold the condescension of God!

27 And I looked and beheld the Redeemer of the world, of whom my father had spoken; and I also beheld the prophet who should prepare the way before him. And the Lamb of God went forth and was baptized of him; and after he was baptized, I beheld the heavens open, and the Holy Ghost come down out of heaven and abide upon him in the form of a dove.

Nephi saw the unfolding of the gospel, and in his vision as well as in the Savior’s explanation, it begins with the mission of the Atoning Messiah.

3 Nephi 27:15

15 And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.

This atonement is what gives power to the name. When we are able to be truly defined by that name, then we will perform works that are worthy of the name. It is not, and never will be, the works that will save us, however, but rather the fact that we align our essence to the name that we bear. Just as the gospel is only Christ’s when it is his, so we are only Christ’s when we become his by living the gospel. The works do not save us, but are simply indications of the change of heart, or soul, or essence to be more Christ-like. We are truly worthy of the name when we have become “perfect even as I, or your Father who is in heaven is perfect” (3 Nephi 12:48).

3 Nephi 27:16

16 And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world.

After understanding that the gospel is build upon the mission of Christ, it should be no surprise that our relationship to the gospel is built upon our acceptance of that atoning mission. Thus for us, the gospel is one of repentance and baptism. We are built upon the solid foundation that Christ built when he performed his glorious atonement in our behalf.

Reference: The phrase “…baptized in my name shall be filled” may be a reference to the Beatitudes as given in the Savior’s visit to the Bountiful saints:

3 Nephi 12:6

6 And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.

With this reference to the nature of what will do the “filling,” we have baptism and the Gift of the Holy Ghost as both important aspects of our foundation in the gospel of Christ.

3 Nephi 27:17

17 And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father.

When we begin with the correct foundation, we are able to build on that foundation. However, there will be those who abandon the task of building the solid house, and will falter. They will not “endure to the end.” The fate of those is to be “hewn down and cast into the fire.” This is the same imagery as used above in describing the church of men:

3 Nephi 27:11

Abandoning the process of building the sound building is just as bad as building on a poor foundation. Neither house stands at the last day.

3 Nephi 27:18

18 And this is the word which he hath given unto the children of men. And for this cause he fulfilleth the words which he hath given, and he lieth not, but fulfilleth all his words.

While this phrase is Mormon’s summation rather than part of Christ’s instruction, it still hearkens to the language of the Sermon on the Mount given to the Bountiful Saints (see 3 Nephi 12:17). The Lord came to fulfill and he will fulfill his words as well as the law of Moses.

3 Nephi 27:19

19 And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.

3 Nephi 27:20

20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.

Verse 20 is the solution to the problem of verse 19. Since no unclean thing may enter the kingdom of God, we must be clean to enter therein. We care cleansed through baptism in the name of Christ.

Reference: The ultimate reference of the idea nothing unclean can enter the presence of the Lord comes from the brass plates:

2 Chronicles 23:19

19 And he set the porters at the gates of the house of the LORD, that none which was unclean in any thing should enter in.

In Chronicles the context is specifically the temple, not heaven. However, the temple is the house of the Lord because it can (and symbolically always does) house his presence. Thus to enter the temple is to enter the presence of the Lord (on earth). If we cannot enter therein in an unclean state, how much less in the heavenly temple of his presence?

3 Nephi 27:21

21 Verily, verily, I say unto you, this is my gospel; and ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do;

3 Nephi 27:22

22 Therefore, if ye do these things blessed are ye, for ye shall be lifted up at the last day.

The Savior concludes this teaching with the command that we do that which we have been taught. The gospel is available to us, and built upon the foundation of his atoning sacrifice. Now it is up to us to build the edifice of a transformed and celestial soul in ourselves, so that we may truly be worthy of being called by his name at that last day.

Textual: This is the end of a chapter in the 1830 edition.

3 Nephi 27:23

23 Write the things which ye have seen and heard, save it be those which are forbidden.

3 Nephi 27:24

24 Write the works of this people, which shall be, even as hath been written, of that which hath been.

Textual: When these verses are seen as the beginning of the new chapter, they take on some separation from the section on the naming of the church. This is a separate command, even though it is given as part of the same experience with the risen Savior. The issue of naming is ended, and now there is a different set of concerns.

The first is the reiteration of the need to write these things down. This follows the emphasis from the second day of the Savior’s preaching to the multitude at Bountiful concerning the coming forth of the Book of Mormon and the importance of the written record (3 Nephi 23). The command to write continues to be emphasized.

3 Nephi 27:25

25 For behold, out of the books which have been written, and which shall be written, shall this people be judged, for by them shall their works be known unto men.

3 Nephi 27:26

26 And behold, all things are written by the Father; therefore out of the books which shall be written shall the world be judged.

These verses will serve as a transition from the command to write in the context of the coming forth of the Book of Mormon to the specific future role of these twelve. The Book of Mormon will come forth, and it is a written text. The Savior has prophesied that it will come forth.

Now the emphasis is not on the position of the Book of Mormon as harbinger of the end times, but as part of the law against which mankind will be judged. The scriptures harbor the words and the will of God, therefore we may be judged by how well we live by the words and will of God as found in our scriptures. This encompasses not only the Book of Mormon that his the touchstone writing of this verse, but all scriptures. This includes the brass plates, but for us it includes the whole of the Bible, and the Doctrine and Covenants and the Pearl of Great Price.

[all things are written by the Father]: Obviously, none of the scriptures has been literally written by the Father. However, because the Father is the source of the revelations that become the scriptures; is the source of the inspiration that becomes the scriptures, it may be said that the Father “wrote” them by extension. Thus we are judged out of the books because they contain the will and words of the Father.

Reference: Similar language is found in the book of Revelation:

Revelation 20:12

12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

While the language is similar, the metaphorical context is different. In Revelation the book is never physical, but symbolic. The book of life is a metaphor of Godly knowledge and understanding of our actions and our hearts. There is no indication in the book of Revelation that this judging according to the book of life has anything to do with a physical book.

In the 3 Nephi context, the language may be similar, but the meaning is clearly connected to scripture, which has been a theme of the Savior’s visit. Thus the context in the Book of Mormon is consistent with all the rest of the meaning of the Savior’s discourses. While the language may have similarities to that of Revelation, the meaning and context differ significantly.

3 Nephi 27:27

27 And know ye that ye shall be judges of this people, according to the judgment which I shall give unto you, which shall be just. Therefore, what manner of men ought ye to be? Verily I say unto you, even as I am.

The theme of judging allows the Savior to discuss the position of these twelve as judges in Israel. In particular, they are the judges of the New World branch of the house of Israel. Tersely, the Savior reemphasizes themes from the Sermon on the Mount. By these slight references, he expects that the twelve will understand the context, and recall the greater detail from the Sermon. The first reference is the more condensed of the two. The Savior tells them to judge, but to use the Savior as the model for judging. This is the theme from 3 Nephi 14:1-2, where the Savior discusses the issue of judging (“judge not that ye be not judged…” See the commentary following these verses).

The second reference is more direct, and refers the twelve to 3 Nephi 12:48 where this command was given in the Sermon.

3 Nephi 27:28

28 And now I go unto the Father. And verily I say unto you, whatsoever things ye shall ask the Father in my name shall be given unto you.

3 Nephi 27:29

29 Therefore, ask, and ye shall receive; knock, and it shall be opened unto you; for he that asketh, receiveth; and unto him that knocketh, it shall be opened.

The referencing and reinforcing of the themes of the Sermon continue. These verses recall 3 Nephi 14:7.

3 Nephi 27:30

30 And now, behold, my joy is great, even unto fulness, because of you, and also this generation; yea, and even the Father rejoiceth, and also all the holy angels, because of you and this generation; for none of them are lost.

3 Nephi 27:31

31 Behold, I would that ye should understand; for I mean them who are now alive of this generation; and none of them are lost; and in them I have fulness of joy.

3 Nephi 27:32

32 But behold, it sorroweth me because of the fourth generation from this generation, for they are led away captive by him even as was the son of perdition; for they will sell me for silver and for gold, and for that which moth doth corrupt and which thieves can break through and steal. And in that day will I visit them, even in turning their works upon their own heads.

Verses 30 and 31 are a contrast to verse 30.

There is joy for this generation where none are lost.

There is sorrow for the future generation where all are lost.

This generation has been purged in the fires of the coming of the Atoning Messiah. They have seen and believed, and their faith is strong, and will continue to be strong.

The Savior prophesies that this current faithfulness will fail in four generations. Those future descendants of this faithful people will be led away. The imagery used for the failure of that generation again refers to the text of the Sermon (3 Nephi 13:19). In particular, the Savior describes the reason for the eventual apostasy, and it will be the same problem that has plagued the Nephites all along. They will desire the treasures of the world, and this world will pull them out of the treasures of the next.

3 Nephi 27:33

33 And it came to pass that when Jesus had ended these sayings he said unto his disciples: Enter ye in at the strait gate; for strait is the gate, and narrow is the way that leads to life, and few there be that find it; but wide is the gate, and broad the way which leads to death, and many there be that travel therein, until the night cometh, wherein no man can work.

The final reference to the Sermon is a command to the twelve to keep on the path and endure (see 3 Nephi 14:14)

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