Expounding All Things in One

The b/b' correlation in APPENDIX L illustrates a point that is vital to the whole concept of the interrelationship between the gospel and the government of God's kingdom, to which the parallels in Book of Mormon history testify most vividly. In b', after quoting Biblical prophecies of the latter-day temporal deliverance of God's people, Jesus "expounded them unto the multitude;" and he "did expound all things, even from the beginning unto the...great and last day, when all people, and all kindreds, all nations and tongues shall stand before God to be judged of their works...." (3 Ne. 26:1,3,4.) When we read that Christ "did expound all things unto them, both small and great," we might at first contrive a mental picture of him portraying the whole gamut of understanding to the Nephites down to every detail. How could he have done that in the relatively short time that his discourse took? The point brought out and emphasized by the parallels in Book of Mormon history to both the temporal and spiritual progressions is that there is one underlying pattern coursing through all these, which if understood, facilitates an understanding of all things, "both small and great." Without realizing this, b' (Christ expounding all things from the beginning to the end) would seem contradictory to b, in which Christ stated that to declare more or less than that which he set forth in outlining his doctrine, "cometh of evil." (11:40.) Christ's exposition of the prophecies dealing with God's latter-day temporal/political work must have, therefore, coincided with the pattern he set forth when he unfolded the basic gospel principles, for he would not breach his own edict. This further verifies what Book of Mormon parallels illustrate: that the temporal and the spiritual patterns are complementary.

The correlation between points c and c' in APPENDIX L, works to further substantiate this theme that principles of individual/spiritual salvation interrelate with principles of collective/temporal salvation. In c, Jesus recited the Beatitudes and the Sermon on the Mount, which are found in three chapters of Matthew. These teachings pertain to the gospel and individual/spiritual salvation. In c' Jesus quotes several chapters of prophecy that pertain to his latter-day work, which will have more to do with the temporal/political redemption of his people. This further illustrates that principles of the Lord's temporal ways are mirrored in principles of religious relevance found in the gospel of Jesus Christ. We will see this interrelationship emphasized and reinforced throughout this literary masterpiece in Third Nephi.

Partaking of the Sacrament Oft

A portion of the keyhole verses states that Jesus "did break bread oft, and bless it, and give it unto them." (26:13.) The reason for the emphasis on the sacrament, and the gospel covenant it renews, is stated in 3 Nephi 18:12. "...I give unto you a commandment that ye shall do these things. And if ye shall always do these things blessed are ye, for ye are built upon my rock." (Also 3 Ne. 11:39,40.) Before we can build a society based on God's governmental rules, the individuals in that society must have their personal foundations built upon the rock of Jesus Christ.

The mention of Jesus breaking bread "oft" in this keyhole verse also seems to work as a verifier. In APPENDIX L, every correlation is of the yin/yang variety (not the same, but co-complementary) except for e/e' and d/d'. In e and e', the correlating events are essentially the same; Christ administered the sacrament in each instance. Hence, consistent with the keyhole indicator, this particular event did occur "oft," for it occurs twice in APPENDIX L and the other points except d/d' occur only once, though each hold chiastic reflections.

Comparing e/e' and d/d', the two similar sets, yields another chiasm. In e, the account of Christ administering the sacrament is filled with detail that e' does not repeat but merely summarizes. In d, Christ introduced the prophecy about the Gentiles rejecting the fullness of the gospel, the gospel being taken from the Gentiles back to the house of Israel, the remnant of Jacob treading down the Gentiles, and the covenant being fulfilled which was made to the house of Israel. In d', Christ repeated this prophecy, enlarging upon it in nearly every detail. Points e and e' pertain to the gospel; d and d' pertain more to the latter-day temporal/political work of the Lord. The chiasm, then, is as follows:

        d Christ introduces a political theme

                e Christ enumerates a religious theme

                e' Christ briefly recounts a religious theme

        d' Christ expounds a political theme

We said that in d' Christ repeated the prophecy introduced in d, enlarging upon it in nearly every detail. Fitting the pattern being laid out here, the one detail that Christ expressed more thoroughly in d than in d', pertains to the gospel, not to the temporal chastenings and blessings that are to come. In this section of d (3 Ne. 16:10-13), Christ focused on the wickedness of the Gentiles that would bring God's wrath down upon them, which wickedness included rejecting the fullness of the gospel. This confirms what we discussed earlier about the great irony in that even though the Gentiles have focused on the gospel, to the exclusion of the governmental aspects of God's kingdom, they have also become corrupt in their observance of gospel principles.⁽¹⁾

Chiasm of Christ's Quotes Pertaining to the
Religious and to the Political Realms

Another chiasm in 3 Nephi that correlates the temporal/governmental with the spiritual/religious realms of God's kingdom, is woven within the same, broad framework as that one enumerated in APPENDIX L. It overlaps and supplements the chiasm in APPENDIX L, but is not an actual part of APPENDIX L. It is as follows:

        lengthy quotations pertaining to religious realm (12-14)

                brief quotation pertaining to political realm (16:18-20)

                brief quotation pertaining to religious realm (19:28,29)

        lengthy quotations pertaining to political realm (20-25)

The first two elements of this chiasm are from Christ's first appearance to the Nephites, and the latter two are from his second. The lengthy religious and political quotations have already been discussed.⁽²⁾

Christ's brief quotation of prophecy in his first appearance was from Isaiah 52:8-10, which are the same verses with which he picks up and completes the quotation in 3 Nephi 20. (These make up elements d/d' in APPENDIX L.)

Christ's brief quotation which pertains to the religious realm, occurred in a prayer he offered. (3 Ne. 19:28,29.) (This is element f' of APPENDIX L.) In this prayer, Christ used many of the same phrases he used when he gave such a prayer while among the Jews, which was recorded in John 17:1-26. It is known as the great intercessory prayer.

Prayer: Intercessory for
Nations and Individuals

In the first (f) element of the f/f' correlation in APPENDIX L, Christ admonished the people as to the importance of prayer for individuals: it being essential for resisting temptation and for receiving greater knowledge. (3 Ne. 28,29.)

In 3 Nephi 18:16 Jesus stated, "I am the light; I have set an example for you." The greatest example came in f' in which he himself prayed. (3 Nephi 19:18-36.) His prayer in f' was intercessory between the Father and the people as a whole. In f, the emphasis was on prayers being intercessory between individuals and God.

Prayers are of vital importance for an individual overcoming the world and entering into God's kingdom. (2 Ne. 32:8,9; Alma 34:17,17.) Prayers are the intercessory "odours" that ascend up unto God to plead for redemption of the saints as a body in the latter-days. (Rev. 5:8; 8:3,4.) The f/f' correlation in the chiasm in APPENDIX L accentuates the mediatory role of prayer and of Christ for individuals and for nations.

The First and Second Comforters

The focal point (g/g') of the chiasm in APPENDIX L spotlights a fundamental analogy. The purpose of parallels, along with the purpose of scriptures generally, is to point nations and individuals to Christ. The chiasm in APPENDIX L shares this focus. Note that g and g' speak of both the bestowal of the Holy Ghost and the appearance of Jesus Christ.

This was the pattern in the Old World as well. After the apostles beheld "Jesus...taken up...into heaven" (Acts 1:11), they -- as James Talmage recounts -- "returned to Jerusalem, there to await the coming of the Comforter."⁽³⁾ Recall the parallel indicated earlier between the time that Jesus dwelt in the flesh among the Jews and the current time of the Gentiles.⁽⁴⁾ Because the Jews were preoccupied with the political realm of God's kingdom to the exclusion of the religious, they ended up crucifying their Messiah. Likewise, the Gentiles, by narrowing their scope to just the gospel, neglecting their governmental responsibilities, will also miss the mark and deny the Messiah in his latter-day ministry.

After Jesus was crucified and resurrected, his disciples were blessed with an endowment of the First Comforter (the Holy Ghost) at the day of Pentecost.⁽⁵⁾ (Acts 2:1,4.) Likewise, in the latter days, after the Gentiles mar the Lord's servant, and he is healed, the Saints who have overcome will then receive an endowment of the Second Comforter (Jesus Christ) at Adam-Ondi-Aman. (Dan. 7:13.) The correlation between g and g' in APPENDIX L directs our attention to the distinction between the First Comforter, which was bestowed in connection with Christ's first coming, and the Second Comforter, which will be bestowed in connection with His second. The second of the keyhole verses alludes to this blessed state, stating that after Jesus' three appearances to the Nephites, "he did show himself unto them oft." (3 Ne. 26:13.)

The correlation between a and a' in APPENDIX L also fits into this theme. Jesus came in the meridian of times and was rejected of the Jews. His mission, the atonement, fulfilled the Law of Moses. In connection with his second coming he will be rejected of the Gentiles via their rejection of His servant. His latter-day mission is to fulfill the covenant made to Abraham.

Endnotes:

1. See "Parallels: A Key for Being Numbered Among God's People" section in Chapter 3.

"Would God that ALL the Lord's People Were PROPHETS"

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