3 Nephi 5

#3 Nephi Chapter 5

1 And now behold, there was not a living soul among all the people of the Nephites who did doubt in the least the words of all the holy prophets who had spoken; for they knew that it must needs be that they must be fulfilled.

2 And they knew that it must be expedient that Christ had come, because of the many signs which had been given, according to the words of the prophets; and because of the things which had come to pass already they knew that it must needs be that all things should come to pass according to that which had been spoken.

3 Therefore they did forsake all their sins, and their abominations, and their whoredoms, and did serve God with all diligence day and night.

verse 3 As I read through these verses again in November 2012, I am struck with the marked differences between the Nephite society being described herein and the present-day culture of the United States of America. Today, our priorities, in general, have excluded God and his commandments and purposes. I sense that America today is far to the right in the “prosperity-pride-destruction cycle,” and it is most disquieting to contemplate the possible consequences that await.

“Abominations” are perverse doctrines and practices, especially those associated with idol worship. These are particularly abominable or detestable in the eyes of the Lord.

“Whoredoms” are sexual sins.

verses 1-3 The Nephite nation will remain together for three more years after the defeat of the Gadianton robbers. Apparently, they were still living off the provisions which they had stored (see 3 Nephi 4:4). These three years constituted a sort of minigolden era for the Nephites.

4 And now it came to pass that when they had taken all the robbers prisoners, insomuch that none did escape who were not slain, they did cast their prisoners into prison, and did cause the word of God to be preached unto them; and as many as would repent of their sins and enter into a covenant that they would murder no more were set at liberty.

5 But as many as there were who did not enter into a covenant, and who did still continue to have those secret murders in their hearts, yea, as many as were found breathing out threatenings against their brethren were condemned and punished according to the law.

verse 5 The fact that there were some who would not abandon their previous wicked secret oaths when faced with certain condemnation and punishment provides evidence of the unusual devotion to the Gadianton society of some of its members.

6 And thus they did put an end to all those wicked, and secret, and abominable combinations, in the which there was so much wickedness, and so many murders committed.

7 And thus had the twenty and second year passed away, and the twenty and third year also, and the twenty and fourth, and the twenty and fifth; and thus had twenty and five years passed away.

verses 8-26 These verses comprise a most interesting editorial comment by the abridger of the large plates of Nephi, the prophet Mormon. Before reading it, you may wish to refresh your memory of the plates of the Book of Mormon by reviewing the supplemental article, Those Confusing Book of Mormon Plates. In these verses, Mormon clarifies his identity, his sources, his purpose, and his inspiration for editing the account onto the plates of Mormon. He also testifies as to the accuracy of his record. This type of commentary has been referred to previously in our study of the Book of Mormon as a “colophon.” For a discussion of the significance of colophons in ancient literature, see the commentary for 1 Nephi 1:1-3.

Why is this comment placed here in 3 Nephi 5? Wouldn’t it have been more logical to insert this editorial comment following his abridgment of his own writings on the large plates of Nephi? This would have resulted in this multi-verse editorial comment’s being placed following Mormon chapters 1-7. Perhaps he placed his own editorial account and testimony here because he was not certain he would live to write his own account of his day.

8 And there had many things transpired which, in the eyes of some, would be great and marvelous; nevertheless, they cannot all be written in this book; yea, this book cannot contain even a hundredth part of what was done among so many people in the space of twenty and five years;

verse 8 “this book” Mormon refers here to his abridgement onto the plates of Mormon. He then makes specific reference to the preceding twenty-five-year period beginning at the time of the Savior’s birth. Mormon maintains that he was unable to record less that one percent of the events that took place during this period (see also Words of Mormon 1:5; 3 Nephi 26:6; Ether 15:33). The phrase “a hundredth part” is likely hyperbolic and perhaps should not be taken literally. Mormon intends to say that his record contains only a very small part of the events of this period.

9 But behold there are records which do contain all the proceedings of this people; and a shorter but true account was given by Nephi.

verse 9 Here Mormon seems to be commenting on only the twenty-five years following the Savior’s birth.

“records which do contain all the proceedings of this people” This phrase has reference to the collection of plates called the large plates of Nephi and all entries onto these plates regarding the events of this twenty-five year period of time.

“a shorter but true account . . . given by Nephi” Does this phrase refer to the small plates of Nephi? It apparently does not, since the small plates of Nephi do not apply to the twenty-five years since the Savior’s birth. Rather, it refers to the writings of Nephi, the son of Nephi, the son of Helaman, which were recorded on the large plates of Nephi and which contained the account of the happenings of this twenty-five-year period. It was from this account that Mormon obtained the materials from which he wrote his abridged account of this quarter century (see the following verse).

10 Therefore I have made my record of these things according to the record of Nephi, which was engraven on the plates which were called the plates of Nephi.

verse 10 The “record of Nephi” refers to writings of Nephi, the son of Nephi on the “plates of Nephi”—the large plates of Nephi. Mormon will abridge this record and his abridgment will be called by us Third Nephi or 3 Nephi.

At this point the prophet Mormon pauses in his narrative and bears testimony of his own record, the plates of Mormon. In doing so, he follows a formal pattern. Terrence L. Szink has found that Nephi, the son of Lehi, followed this same pattern as he bore testimony of his own record, the small plates of Nephi.

Each of these two writer-engravers: (1) declared that he had made the plates with his own hands (1 Nephi 1:3; 3 Nephi 5:11); (2) provided a concise autobiographical comment (1 Nephi 1:1; 3 Nephi 5:12-13); (3) briefly stated the source of his information (1 Nephi 1:3; 3 Nephi 5:16-17); (4) testified of his record using almost identical language (1 Nephi 1:3; 3 Nephi 5:18); and (5) made mention of the language in which their plates were written (1 Nephi 1:2; 3 Nephi 5:18). Brother Szink comments: “So many similarities cannot be attributed to mere chance. I believe that these two prophets employed what was a specific Nephite formula for giving testimony. It is difficult to say whether the formula was a literary device or had formed part of the Nephite legal system” (Studies in Scripture, Volume Eight, Alma 30 to Moroni, 134-35).

11 And behold, I do make the record on plates which I have made with mine own hands.

verses 10-11 “I do make the record” Mormon engraved his record or abridgment onto a separate set of plates “which [he] made with [his] own hand”—the plates of Mormon.

12 And behold, I am called Mormon, being called after the land of Mormon, the land in which Alma did establish the church among the people, yea, the first church which was established among them after their transgression.

verse 12 “I am called Mormon, being called after the land of Mormon” It is interesting and surprising that this is the first time in the writings on the plates of Mormon that Mormon introduces himself. One might have expected him to do so earlier in the book, even at the beginning of the record as did Nephi at the beginning of the small plates of Nephi. Perhaps such an introduction was contained at the beginning of the book of Lehi which was the first part of the plates of Mormon and which was contained on the 116 pages of manuscript lost by Martin Harris. Brant A. Gardner argued, “Mormon must have explained at the beginning of his record (the lost 116 pages or book of Lehi) who he [was] and what he [was] doing. He assumed that his relationship with the reader is so clear that he sometimes [did] not even identify himself in his continued editorial explanations (Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon, 6 vols., Salt Lake City, UT: Greg Kofford Books, 2007, 3:71).

Mormon does identify himself by name in the Words of Mormon, but that book was found at the end of the small plates of Nephi and was translated after the translation of the plates of Mormon was complete. But why would he introduce himself again? And why here, particularly?

One possible explanation is that Mormon’s narrative was reaching a crescendo of importance. He would soon record Jesus Christ’s visitation and ministry among his people, and to prepare the reader for this important revelation, he sought to further disclose and establish himself as a reliable witness.

A careful analysis of Mormon’s statements suggests that both his discussion of records (3 Nephi 5:8–11, 14–19) and his self-introduction in 3 Nephi 5 (12-13, 21) can be seen as part of the same narrative goal—to legitimize both the record and the record keepers of the Book of Mormon. For instance, Mormon felt it important to mention that his source record for the book of 3 Nephi was written by Nephi, the son of Nephi (See the introductory heading for 3 Nephi 1), and also that despite its brevity it was a “true account” (3 Nephi 5:9). His later comment that “we know our record to be true, for behold, it was a just man who did keep the record” (3 Nephi 8:1) further characterized Nephi as a reliable record keeper.

Mormon likewise certified his own record as being “just and true” (3 Nephi 5:18). He even felt it necessary to declare, “I do make the record on plates which I have made with mine own hands” (verse 11) and that his record of his own day was “of the things which I have seen with mine own eyes” (verse 17). This language was clearly intended to establish Mormon as a credible abridger and as a primary witness, perhaps analogous to the Eight Witnesses to the Book of Mormon who saw and hefted the plates for themselves (See Testimony of the Eight Witnesses, found in the introductory pages of the Book of Mormon; Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses, Salt Lake City, UT: Deseret Book, 1981).

Yet not just any witness will do. A testator must be trustworthy and reliable. Thus Mormon declared, “I am called Mormon, being called after the land of Mormon” (3 Nephi 5:12). Matthew L. Bowen has proposed, “Alma and his people consciously re-motivated the name ‘Mormon’ in terms of the covenant they made” and that the name may be etymologically associated with charity (Matthew L. Bowen, “‘Most Desirable Above All Things’: Onomastic Play on Mary and Mormon in the Book of Mormon,” Interpreter: A Journal of Mormon Scripture 13, 2015: 60. See also “Mormon,” Book of Mormon Onomasticon, ed. Paul Y. Hoskisson, online at onoma.lib.byu.edu. Although some scholars have found it to be a less likely candidate, Jerry Grover has argued for an Egyptian etymology derived from mr. See Jerry Grover, Translation of the “Caractor” Document, Vineyard, UT: Grover Publications, 2015, 145).

If Bowen is correct, then Mormon likely emphasized his name and its history among the Nephites because it held connotations of pure and enduring love and because it linked him to the authority and covenant found in the “first church” established among his people “after their transgression” (3 Nephi 5:12).

Mormon further described himself as a “disciple of Jesus Christ” who had “been called of him to declare his word among his people” (3 Nephi 5:13). He made it clear that he was recording these things “according to the will of God,” and that the production of his record was in response to prayers of “holy ones” who had preceded him (verse 14; cf. Enos 1:12–18). As a final stamp of approval on his authority, he declared himself to be a “pure descendant of Lehi” (Interestingly, Mormon’s closing statement actually mirrors the closing formalities of several epistles found in the Book of Mormon. Mormon wrote “And now I make an end of my saying . . . I am Mormon, and a pure descendant of Lehi” (3 Nephi 5:19–20). For comparative examples, see Alma 54:14, 24;58:41; 60:36. See also Robert F. Smith, “Epistolary Form in the Book of Mormon,” The FARMS Review 20, no. 2, 2010: 125–135; Sidney B. Sperry, “Types of Literature in the Book of Mormon: Epistles, Psalms, Lamentations,” Journal of Book of Mormon Studies 4, no. 1 (1995): 73–74). This juncture in the narrative of the Book of Mormon was ideal for Mormon’s interjection. The people had just completed a major upswing and reversal (commonly referred to as a pride cycle), which then resolved itself into a faithful period of righteousness (see 3 Nephi 5:1–3) (See John W. Welch and J. Gregory Welch, Charting the Book of Mormon: Visual Aids for Personal Study and Teaching, Provo, UT: FARMS, 1999, chart 144). Mormon’s self-revealing digression can be seen as a strategically situated message to prepare readers to accept the recorded events of Christ’s appearance to his people. In this light, Mormon wasn’t so much concerned about what people would think of him but with how they would treat the culminating sacred story that he was about to reveal.

In modern times, it is difficult for many people to believe what they haven’t seen with their own eyes or felt with their own hands. And when confronted with the miraculous events reported in the Bible or Book of Mormon, they sometimes struggle to accept their testimonies and witnesses. Some people even go so far as to “declare that the Book of Mormon and other canonical works are not ancient records of scripture” (M. Russell Ballard, “Beware of False Prophets and False Teachers,” Ensign, November 1999, online at lds.org).

All readers would do well to carefully read Mormon’s personal testimony as a prelude to his account of Christ’s ministry in the land of Bountiful. Mormon wanted his readers to know that he was a real person, that he really wrote on records that he made with his own hands, and that he recorded things he saw with his own eyes. He was a true disciple and witness of Jesus Christ, and the sources from which he compiled his own record were likewise written by trustworthy witnesses.

Most importantly, his record of Christ’s ministry among his people is both spiritually essential and historically valid. Thousands of witnesses saw the face and felt the wounds and heard the voice of the resurrected Christ, and according to Mormon, “they know that their record is true for they all of them did see and hear, every man for himself” (3 Nephi 17:25). The standing invitation of the Book of Mormon, issued by Mormon’s son and co-worker, Moroni, is that all those who “receive these things” and then “ask with a sincere heart, with real intent, having faith in Christ” concerning its message will gain their own testimony of its truth, goodness, and divinity by the power of the Holy Ghost (see Moroni 10:3–5).

The land of Mormon was the land south of the land of Nephi to which the elder Alma fled with those believers who would follow him following the execution of Abinadi. Alma would baptize his followers there in the waters of Mormon.

“the first church which was established among them after their transgression” Mormon refers to the restoration of the church among the Nephite peoples by the senior Alma in 145 BC which occurred after the apostasy of king Noah and his people in the land of Nephi (see the commentary for Mosiah 18:17). As stated, the land of Mormon was undoubtedly the land that contained the waters of Mormon, where Alma performed the first baptisms of “the restoration.”

13 Behold, I am a disciple of Jesus Christ, the Son of God. I have been called of him to declare his word among his people, that they might have everlasting life.

verse 13 “I am a disciple of Jesus Christ” Mormon has been called as a special witness of the Savior—as an apostle (D&C 107:23). When Christ appears personally to the Nephites following his resurrection, he will call twelve Nephite disciples or apostles. We can presume that a succession of this priesthood office persisted down to the time of Mormon (see 4 Nephi 1:14; see also Moroni 2:1-2).

14 And it hath become expedient that I, according to the will of God, that the prayers of those who have gone hence, who were the holy ones, should be fulfilled according to their faith, should make a record of these things which have been done

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verse 14 “the prayers of those who have gone hence, who were the holy ones” Who are these “holy ones”? They are those righteous prophets and disciples of the Book of Mormon who prayed that the Book of Mormon plates would be preserved so that they might come forth unto those of the latter days. They include the likes of the prophet Enos who did “cry unto God that he would preserve the records; and he [the Lord] covenanted with me that he would bring them [the record of the Book of Mormon peoples] forth unto the [latter-day] Lamanites in his [the Lord’s] own due time” (Enos 1:16).

15 Yea, a small record of that which hath taken place from the time that Lehi left Jerusalem, even down until the present time.

verse 15 “even down until the present time” It is interesting to speculate as to which point in time this editorial comment by Mormon was actually written. He is obviously in the process of abridging the materials written by Nephi, the son of Nephi— the book he will call Third Nephi. But what else had he written? For example, had he recorded the record of his own day onto the large plates of Nephi. I’m not certain it is possible to answer that question—read on!

16 Therefore I do make my record from the accounts which have been given by those who were before me, until the commencement of my day;

verses 15-16 Here Mormon refers again to his abridgment of the large plates of Nephi written onto the plates of Mormon. He refers to his abridgement in the prior verse as “a small record” (see also Mormon 5:9). His abridgement was small relative to the volume of plates in the set we call the large plates of Nephi.

“until the commencement of my day” Here the prophet Mormon refers to all of the Book of Mormon prophets who recorded onto the large plates of Nephi from Lehi to his own day—to the end of 4 Nephi.

17 And then I do make a record of the things which I have seen with mine own eyes.

verse 17 In this verse Mormon apparently refers to his own writings, the writings of his own day, which he will enter or has entered onto the large plates of Nephi (see Mormon 1:4; 2:18). After he does so, he will then abridge his own record and enter that abridgment onto the plates of Mormon. Those writings—that abridgement—is now found in Mormon 1-7.

18 And I know the record which I make to be a just and a true record; nevertheless there are many things which, according to our language, we are not able to write.

verse 18 “I know the record which I make to be a just and a true record” We might try to differentiate here between the meanings of “just” and “true.” “Just” means that it contains a reliable and correct account of valid eternal principles. “True” means that it is authentic, that it is what it purports to be.

“there are many things which, according to our language, we are not able to write” The prophet Moroni will later teach: “We have written this record according to our knowledge, in the characters which are called among us the reformed Egyptian, being handed down and altered by us, according to our manner of speech. And if our plates had been sufficiently large we should have written in Hebrew . . . and if we could have written in Hebrew, behold, ye would have had no imperfection in our record” (Mormon 9:32-34).

19 And now I make an end of my saying, which is of myself, and proceed to give my account of the things which have been before me.

verse 19 “I make an end of my saying, which is of myself” Mormon will begin to conclude his editorial comment.

“and proceed to give my account of the things which have been before me” Perhaps Mormon means to say here that he will conclude his editorial comment and resume his abridgement of those events that occurred in the Book of Mormon prior to his own day.

20 I am Mormon, and a pure descendant of Lehi. I have reason to bless my God and my Savior Jesus Christ, that he brought our fathers out of the land of Jerusalem, (and no one knew it save it were himself and those whom he brought out of that land) and that he hath given me and my people so much knowledge unto the salvation of our souls.

verse 20 “and no one knew it save it were himself and those whom he brought out of that land” Nephi, the son of Lehi, taught that the Lord had maintained a protective hand over the family of Lehi as they departed Jerusalem so “that the Jews might not know concerning our flight into the wilderness, lest they should pursue us and destroy us” (1 Nephi 4:36).

verses 21-26 Now, in the verses that follow, Mormon concludes his tiny personal editorial and self introduction with a prophecy regarding the future of the house of Israel.

21 Surely he hath blessed the house of Jacob, and hath been merciful unto the seed of Joseph.

verse 21 Here, Mormon refers to the seed of Lehi and Ishmael who have greatly blessed since their departure from Jerusalem, particularly─as the following verse makes clear─those descendants of Joseph who have kept his commandments.

22 And insomuch as the children of Lehi have kept his commandments he hath blessed them and prospered them according to his word.

23 Yea, and surely shall he again bring a remnant of the seed of Joseph to the knowledge of the Lord their God.

verse 23 This verse refers to something that lies in the future as compared to the time of Mormon’s life. Perhaps this refers to the latter-day introduction of the gospel to the descendants or “remnants” of the Book of Mormon peoples. Or, as suggested by the following verse, perhaps he prophesies of the eventual restoration of the gospel to other remnants of the scattered tribe of Joseph and other tribes of Israel.

24 And as surely as the Lord liveth, will he gather in from the four quarters of the earth all the remnant of the seed of Jacob, who are scattered abroad upon all the face of the earth.

verse 24 This refers to the latter-day gathering of all the house of Israel in preparation for the Lord’s second coming.

25 And as he hath covenanted with all the house of Jacob, even so shall the covenant wherewith he hath covenanted with the house of Jacob be fulfilled in his own due time, unto the restoring all the house of Jacob unto the knowledge of the covenant that he hath covenanted with them.

verse 25 Here we learn that Abraham’s posterity is promised a full knowledge of God’s covenants with the house of Jacob—they will come to fully understand the nature of their covenant relationship with God. And just how is a knowledge of these covenants going to be communicated to Jacob’s descendants in the last days? It will be revealed in the pages of the Book of Mormon! The resurrected Lord will provide these details about his covenant promises with the house of Israel in two important discourses delivered by the resurrected Christ and recorded in the Book of Mormon: “The Law and the Covenant Discourse”—3 Nephi chapters 15 and 16, and “The Covenant People Discourse”—3 Nephi 20:10 to 23:5.

26 And then shall they know their Redeemer, who is Jesus Christ, the Son of God; and then shall they be gathered in from the four quarters of the earth unto their own lands, from whence they have been dispersed; yea, as the Lord liveth so shall it be. Amen.

verse 26 “then shall they know their Redeemer, who is Jesus Christ, the Son of God; and then shall they be gathered in from the four quarters of the earth

unto their own lands, from whence they have been dispersed” We have discussed previously the gathering of Israel (see the introductory commentary for 1 Nephi 20). There we concluded that there is both a spiritual gathering and a temporal gathering. The spiritual gathering occurs when a people accept Christ and join his church. The temporal gathering consists in moving to that location where the saints have gathered (2 Nephi 9:2). The sequence of gathering generally is first to Christ and his church, and then to specific locations.