Axis Between Jesus' First/Second
and Third Appearances
This statement just quoted (3 Ne. 27:24) was made during
Christ's third appearance to the Nephites. The third appearance ties into, but is not a
part of the chiasm that spans the account of the first two appearances. The "axis"
between the first two appearances and the third is found in the first (26:12) of the two
(26:12,13) keyhole verses. (The term "axis" is used because it means
both "pivot" and "union".) The axis is arranged in a chiasm.
This chiasm marks the end of the Chiasm Covering the First and Second Appearances of
Jesus Christ, and introduce the third appearance. Consider the following phrases,
which come directly from 3 Nephi 26:12.
a I, Mormon do write the things which have been commanded me of the Lord.
b I, Mormon made and end of my sayings
a' and proceed to write the things which have been commanded me.
Mormon's account of Christ's first and second appearances to the Nephites corresponds with element a of this axis chiasm: "I...do write the things which have been commanded me of the Lord." His subsequent account of Christ's third appearance corresponds with a': "...And [I] proceed to write the things which have been commanded me." His "own sayings" (element b) are covered in 3 Nephi 26:6-11 -- immediately before this keyhole verse. According to the second of the two keyhole verses, the three appearances of Christ to the Nephites form the core of the Third Nephi Structure. This axis chiasm, therefore, occurs at the pivot point between the accounts of the first/second and the third appearances of Christ to the Nephites.
The Fulcrum of the Third Nephi
Structure
The keyhole verses (26:12,13) were so-named because their content and their placement are central to unlocking the treasures of understanding through the key of chiasmus. The contents of these two keyhole verses have given us at least four pivotal explanations.
1. There are three appearances of Jesus to the Nephite multitude around which the chiastic structures evolve.
2. The evidence, that the main chiasm found (APPENDIX L) is the one intended, is contained in the fact that the sacrament is a common point without variation in the first and the second appearance (e/e').
3. The focus of the Third Nephi structure is on Jesus Christ. The ultimate blessing extended to individuals and nations who come unto him and overcome the world through his merits will be that "He will show himself unto them oft."
4. Mormon's own words are located at the center of the Third Nephi structure.
This last point, in querying as to why it is significant, brings us to a discussion of the placement of the keyhole verses. The central element of the axis chiasm (3 Ne. 26:12) is found in element b: a reference to Mormon's own sayings (3 Nephi 26:6-11), which are recorded just prior to the axis verse. As we have repeatedly mentioned, 26:6-11 is where Mormon states that the Book of Mormon, as now constituted, contains a probationary portion; which if we receive, we will be given "greater things;" but if we do not receive it, we will be under condemnation. Because this keyhole verse is the axis verse, located between the chiasm covering Christ's first/second appearance and the account of his third appearance, we can conclude that not only is element b the focus of that chiasm, it is the "fulcrum" -- the most pivotal theme -- of the entire Third Nephi structure.
The word of God is the iron rod which if heeded will lead us to eternal life, the love of God. (1 Ne. 11:25.) Receiving the Book of Mormon as the Lord intended is the theme to which these instructional literary structures point. This is the fulcrum. Part of using the Book of Mormon as the Lord intended, and a significant portion of obtaining greater things, is accomplished through recognizing the temporal and spiritual parallels contained in its history: the preparatory vision of all. The Book of Mormon was designed to contain these prophetic parallels, to come forth at this pivotal era, to provide those who seek with added insight that would help them meet the challenges of the day so that they could overcome the world and be numbered among God's people in his kingdom.
Chiasm Linking the First/Second
Appearances with the Third
After recording the two keyhole verses, Mormon begins his account of Jesus'
third appearance to the Nephites. It begins with two sets of verses (b'
and a' below) that tie to verses in the account of the second appearance
(b below) and first appearance (a below) of Jesus,
forming yet another chiasm.
Chiasm Linking 1st & 2nd with 3rd Appearances
a. Jesus charges disciples to declare the words which he had spoken; Jesus had given them power to baptize with water. (11:41-12:2.)
b. Jesus heals the sick, blesses little children; Jesus utters great and marvelous things which cannot be written; angels minister to little ones. (17:5-25.)
b'. Children's tongues loosed; they utter great and marvelous things, which were forbidden for man to write; does all manner of cures among them; shows forth his power. (26:14-16.)
a'. Jesus' chosen disciples baptize, teach, see great and marvelous things; do all things even a Jesus had commanded, preaching the things which they had both heard and seen. (26:17 to 27:1.)
In APPENDIX L, Third Nephi 17 is absent from the chiasm, creating a gap between elements d and e of the ascending portion of that chiasm. The omission of this entire chapter, leads us to ask why it was omitted. When we see that it corresponds to the first set of verses (26:14-16) which introduce the account of Christ's third appearance, we realize that the omission might have been intended to focus on the link between the second and the third appearance.
True to the theme that is replete throughout the Third Nephi structure, this Chiasm Linking the First/Second Appearances with the Third contains elements of the two realms of God's kingdom, the religious and the political. Elements a and a' both pertain to the administration of the gospel of Jesus Christ, which was instigated at Christ's coming in the meridian of times. Elements b and b' foreshadow the latter-day era when the Lord will work a "great and marvelous work,"(1) "showing forth his mighty power" in fulfilling the covenant He made to Abraham. One of the prevailing factors of the great and marvelous work will be great outpourings of God's power. He will "show miracles, signs, and wonders, unto all those who believe on [His] name." (D&C 35:8.)
Significant Link to
Doctrine and Covenants 84
In Doctrine and Covenants 84 is an extraordinary cross-reference to the above Chiasm Linking the First/Second Appearances with the Third. This cross reference falls in the immediate vicinity and the direct context of that part of D&C 84 that speaks of the children of Zion being under condemnation because of their neglect of the Book of Mormon, while "those who now hear" the word of the Lord will be blessed. (84:54-61.) This correlates precisely with the context in which the Chiasm Linking the First/Second Appearances with the Third occurs: immediately after Mormon speaks of the greater things being withheld unto the condemnation of those who do not receive the Book of Mormon as the Lord intended, with the promise that the greater things will be manifest to those who will receive the Book of Mormon. (3 Ne. 26:6-11.)
With this in mind, look now at D&C 84:62-64.
"Therefore, go ye into all the world; and unto whatsoever place ye cannot go ye shall send, that the testimony may go from you into all the world unto every creature. And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's high priests; ye are they whom my father hath given me; ye are my friends; therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost." (D&C 84:62-64.)
Compare this now with element a of the Chiasm Linking the First/Second Appearances with the Third. The overall pattern of correlation between 3 Nephi 26 and D&C 84 would have a' (26:17 to 27:1) correspond with D&C 84:62-64 (quoted just above). Instead, though, the wording in a is the one that is more nearly identical.
"Therefore, go forth unto the people, and declare the words which I have spoken, unto the ends of the earth. ...Jesus...stretched forth his hand unto the multitude, and cried unto them, saying: Blessed are ye if ye shall give heed unto the words of these twelve whome I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost...and [ye] shall receive a remission of [your] sins." (3 Ne. 11:41; 12:1,2.)
This solid similarity of wording and content not only solidifies the tie between 3 Nephi 26 and D&C 84, but it also verifies the legitimacy of the a/a' correlation of the Chiasm Linking the First/Second Appearances with the Third.
Continuing on in D&C 84, now consider verses 65-72.
"And these signs shall follow them that believe -- in my name they shall do many wonderful works; in my name they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them it shall not hurt them; and the poison of a serpent shall not have power to harm them." (84:65-72.)
Compare these verses in D&C 84 with the following verses from element b' of the Chiasm Linking the First/Second Appearances with the Third.
"[Jesus] healed all their sick, and their lame, and opened the eyes of their blind and unstopped the ears of the deaf, and even [did] all manner of cures among them...." (3 Nephi 26:15.)
Therefore D&C 84 and 3 Nephi 26 follow the same motif. (1) They speak of the blessing or curse relating to the Book of Mormon, depending upon how one receives it; then (2) they talk about preaching the gospel to all the world and administering its ordinances; then (3) they speak of the signs that follow them that believe.
Each one of these three parts of this motif are identical (virtually word-perfect in many verses) to Jesus' charge to the disciples of old, before "he was received up into heaven, and sat on the right hand of God." (Mark 16:15-19 = D&C 84:54-72 = 3 Ne. 26:6 to 27:1.) Mark 16:14 correlates with the first (the blessing or curse related to receiving or rejecting the word of God): Jesus "appeared unto the eleven..., and upbraided them with their unbelief and hardness of heart...." Mark 16:15,16 correlates with the second: preaching "the gospel into all the world...to every creature." (Matthew 28:19 picks up the remainder of the parallel here, quoting Jesus as charging: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.") Mark 16:17,18 correlate with the third: "And these signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them: they shall lay hands on the sick, and they shall recover."
According to this similarity between D&C 84 and 3 Nephi 26, D&C 84:61 should correspond with the axis verse in 3 Nephi 26:12. The axis verse points to the importance of passing the trial of faith as to how we will respond to the probationary portion of the Book of Mormon we now have. Doctrine and Covenants 84:61 defines the means by which a person obtains and retains forgiveness for having neglected the Book of Mormon: "Remain steadfast in your minds in solemnity and the spirit of prayer, in bearing testimony to all the world of those things which are communicated unto you." Combining these concepts, we can see that God's "commandment" is that once we come to understand these things, we must bear testimony of them to all the world in order to be forgiven of our condemning sin of neglect. (84:61.) This is the paramount conclusion that is derived from this correlation between D&C 84, Mark 16 and the fulcrum concept of the Third Nephi structure.
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Endnotes:
1. See Avraham Gileadi's Essay: "A Great and Marvelous Work Yet to Come Forth," The Last Days, Covenant, 1991.
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