Timing and Purpose of the Coming Forth
of the Book of Mormon
In the Chiasm Covering the First and Second Appearances of Jesus Christ (APPENDIX L), the point of comparison between elements d and d' is that both use language to the effect: "Thus commandeth the Father that I should say unto you...." (16:10; 20:10.) The similarities of wording between 3 Nephi 15:13 and 20:10,14, mentioned immediately above, links the 3 Nephi 15:13,14 verses to 16:10 (of d) and 20:10 (of d'). Might this signal that something significant is contained in the verses held between 15:13,14 and 16:10? This particular segment of Third Nephi is omitted from the Chiasm Covering the First and Second Appearances of Jesus Christ. Did the Lord intend to emphasize something within this section by omitting it from that main chiasm?
After the transition in 3 Nephi 15 from the religious to the political (from the Law of Moses to prophecy of the fulfillment of the Abrahamic covenant), the Third Nephi structure takes a brief diversion, beginning at 15:15 and ending in the proximity of 16:10 (d). This detour is Christ's discourse on his "other sheep," in which he expands on the brief comment he made about "other sheep" while he was among the Jews. (John 10:16; 3 Ne. 15:14-24; 16:1-5.) The purpose of this discourse was to proclaim that the Nephites, to whom He was presently speaking, were they of whom he prophesied to the Jews. (3 Ne. 15:21.) Since the time of Joseph Smith, this Biblical prophecy, recorded in John 10:16, has been cited by many a missionary as a prophecy of the Book of Mormon and its peoples.
Is the particular placement of this "other sheep" discourse significant? Mormon recorded these events precisely as he was commanded, so we know at least that the placement of this discourse was not haphazard. (3 Ne. 26:12.) Stepping back to see the overall pattern developing in 3 Nephi, we recall that this is inserted immediately after Christ presented a transition between the religious and the political aspects of his kingdom. After this discourse is completed, the record immediately picks up again in speaking about the temporal/national.
Might this be a type? Like Christ's discourse on his "other sheep" comes in the middle of verses speaking of the Abrahamic covenant and its fulfillment in the latter days, so also has the Book of Mormon come forth in the latter days at the time when the covenant is to be fulfilled. Accordingly, Mormon prophesied, "...When the Lord shall see fit, in his wisdom, that these sayings shall come unto the Gentiles according to his word, then ye may know that the covenant which the Father hath made with the children of Israel, concerning their restoration to the lands of their inheritance, is already beginning to be fulfilled." (29:1.) Note the correlation of wording of Mormon's prophecy with the linking verses compared above (15:12,13; 16:10; 20:10,14). This literary spotlight illuminates further the fact that the Book of Mormon was prepared of the Lord to come forth in these latter days to prepare the way for His second coming and for the fulfilling of His covenant, which is more a political crusade than a religious one. (Isa. 29 = 2 Ne. 26; 2 Ne. 3,26,27,29,33; Morm. 8:23; Moro. 10:27-29; Isa. 5:26.)
I Will Try the Faith of
My People
Third Nephi 26:6-11 (element b' of the chiasm in APPENDIX L), talks of the "greater things" that will be manifest if we will receive that portion of the Book of Mormon we now have, and the condemnation that will come upon those who "will not believe these things." (26:9,10.) The words of the Book of Mormon, which "are the words of Christ" (2 Ne. 33:10), are the Lord's tool for dividing the wheat from the tares in the latter days. Concerning the words of the Book of Mormon, the Lord has declared, "Therefore, having so great witnesses, by them shall the world be judged, even as many as shall hereafter come to a knowledge of this work. And those who receive it in faith, and work righteousness, shall receive a crown of eternal life; but those who harden their hearts in unbelief, and reject it, it shall turn to their own condemnation." (D&C 20:13-15.) The Book of Mormon's contents were designed to be sufficient for us to be prepared for the "valley of decision" (Joel 3:14), which is rapidly become ever more vivid and will soon culminate in a "final confrontation," spoken of by President Ezra Taft Benson.(1) "For the time speedily cometh that the Lord God shall cause a great division among the people, and wicked will he destroy; and he will spare his people...." (2 Ne. 30:10.)
"The children of Zion, even all," have been under condemnation because of their neglect of the Book of Mormon. (D&C 84:54-57.) It holds the key for our being able to understand the issues of our day and how we must respond to them. Our main responsibility, beyond just living the gospel, is to uphold the Constitution. The Third Nephi structure indicates a parallel to this general condemnation on the individual level. Christ taught that an individual too will "come under condemnation" if they do not "keep these sayings" which he delivered pertaining to the gospel and individual salvation. (3 Ne. 18:33.)
After speaking of the "greater things" to come forth to those who hearken, Mormon recounts that when he was about to record for our consumption all the precious writings on the plates of Nephi, "the Lord forbade it, saying: I will try the faith of my people." (3 Ne. 26:11.) This probation has been in force since the time the Book of Mormon came forth. Because the children of Zion have neglected the Book of Mormon, they have remained under condemnation. In this day in which a righteous remnant is seeking the greater things and following the admonitions of God's prophets, the Lord is able to bless them with greater understanding through the veiled parallels in the Book of Mormon's history. Might this be part of the probation as well -- how we treat the prophetic parallels? The Book of Mormon answers this question itself.
Immediately after quoting the Lord as saying, "I will try the faith of my people," Mormon introduces the keyhole verses. He begins these verses with the word, "Therefore," which is used, as we said before, to indicate when one idea flows out of another as a conclusion.(2) Thus, we might read 3 Nephi 26:11,12 as saying that because the Lord has chosen to try our faith, he will provide us with tools by which we may discover greater things when we are prepared for them.
A Link to Nephi's Intentional
Parallel in Second Nephi 26
A witness that the Book of Mormon parallels will contribute significantly to the greater things for the righteous' sake, comes in the previous chapter, 3 Nephi 25, which quotes all of Malachi 4. As discussed earlier, Nephi quoted verse 1 of this prophecy in reference to the destruction of the wicked among his people just before Christ would appear.(3) (2 Ne. 26:4.) Nephi used this latter-day prophecy to describe an event that would happen anciently, thus drawing our attention to the fact that events of the past hold intentional parallels to future events.(4) Might one of the reasons Christ instructed Mormon to include this chapter of Malachi 4 be because it contained this verse that ties to Nephi's intentional use of parallels? Or might it have been the other way around: the Lord instructing Nephi to use this verse because He know He would use it in this context in the latter days to create this link? Whatever the case, further evidence of this link between 3 Nephi 25 (Mal. 4) and the parallels is found in that the contents of 3 Nephi 25 definitely fit the thrust of the messages portrayed in the prophetic parallels in Book of Mormon history. A further evidence lies in the fact that the context in which the Lord quotes Malachi 4:1 (3 Ne. 25:1) in D&C 133:64 fits completely into the themes we have been discussing. (133:62-73.) The witnesses do not stop there.
Turning the Hearts of the
Fathers to the Children
The last verse of 3 Nephi 25 also alludes to parallels. This verse (25:6 = Malachi 4:6) is usually cited as a reference supporting the need to do work for our kindred dead (which is accurate). But there are additional inferences in this verse. Turning our hearts to our fathers is a process fundamental to learning from the lessons of the fathers' triumphs and downfalls in their quest for obtaining Zion, which is outlined in scriptural history. Besides learning from the past, we should also learn from the future. Might this be what turning the hearts of the fathers to the children implies? We know we must strive to glean from the lessons of the past and future those instructions that parallel the progression of civilizations and individuals.
Q. Do the scriptures support this application of Malachi 4:6? A. Doctrine and Covenants 98:16 quotes Malachi 4:6 (3 Nephi 25:6) with the preface: "Therefore, renounce war and proclaim peace, and seek diligently to turn the hearts of the children to their fathers, and the hearts of the fathers to the children." (D&C 98:16.) This is a political context -- in line with the earlier portion of the chapter that speaks of the Constitution as "[belonging] to all flesh," and "whatsoever is more or less than this cometh of evil." (98:5,7.) Two verses later, the Lord commands us to "forsake all evil and cleave unto all good...." (98:11.) The very next verse declares, "For he will give unto the faithful line upon line, precept upon precept...." (98:12.) The italicized portion of this verse is the exact wording used by Nephi in 2 Nephi 28:30 to describe the process of obtaining greater things. Wording used further in 2 Nephi 28:30 corresponds directly with the concept presented in 3 Nephi 26:9,10: "Blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more; and from them that shall say, We have enough, from them shall be taken away even that which they have." (2 Ne. 28:30.) The second part of verse 12 in D&C 98 continues, "...And I will try you and prove you herewith" -- wording that matches 3 Nephi 26:10. From this litany of cross-references (3 Ne. 25:6 = D&C 98:16; D&C 98:12 = 2 Ne. 28:30 = 3 Ne. 26:9,10), we can conclude several things:
1. Our efforts to uphold the Constitution as given by the Founders is a commandment.
2. The saint's response to the Constitution has directly to do with the Lord "trying" them.
3. Seeking greater knowledge has direct bearing on our ability to respond appropriately to this charge.
4. Turning the children's hearts to the fathers and the hearts of the fathers to the children does have to do with learning spiritual and temporal lessons from the past and the future so that we might respond appropriately to the issues of our time, lest the Lord "come and smite the whole earth with a curse, and all flesh be consumed before [him]." (D&C 98:17; 84:58.)
After quoting Malachi 4:6, D&C 98 continues, "...And again, the hearts of the
Jews unto the prophets, and the prophets unto the Jews...." (98:17.)
This takes on profound meaning when we recall our discussion above about the Third
Nephi 15 Transition. The "Jews," and the Law of Moses that they promoted,
culminated at Christ's first coming. The "prophets" point to the time
of His second coming. One represents the establishment of the religious realm of
God's kingdom; the other has to do with the establishment of God's covenant to Abraham and
the divine government that it requires. An exclusionary focus on one or the other is
insufficient; a balanced understanding and adherence to both is essential. When God's
kingdom is finally established, the religious and the political realms will have finally
become as one.
Note the structure of the wording in D&C 98:16,17. Both verses contain a portion of Malachi 4:6 and a portion of words unique to the verse. By alternating back and forth, they form a chiasm that vindicates the concepts that we have been discussing.
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Endnotes:
1. Ensign, Nov. 1988, p. 87.
2. See "The `Keyhole' Verses" section above.
3. See the "Nephi's Wording Shows that Parallels are Intentional" section of "Chapter 4: Interpretive Keys."
4. See "Chapter 4: Interpretive Keys," particularly the section, "Nephi's Wording Shows That the Parallels are Intentional."
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