Day 32 - 3 Nephi 13-18; D&C 125-128


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3 Ne 13:2 Verily I say unto you, they have their reward

Thomas S. Monson

“Perhaps no one in my reading has portrayed this teaching of the Master quite so memorably or so beautifully as Henry Van Dyke in his never-to-be-forgotten "The Mansion." In this classic story is featured one John Weightman, a man of means, a dispenser of political power, a successful citizen. His philosophy toward giving can be gained from his own statement: ‘Of course you have to be careful how you give, in order to secure the best results—no indiscriminate giving—no pennies in beggars' hats! . . . Try to put your gifts where they can be identified and do good all around.’

“One evening John Weightman sat in his comfortable chair at his library table and perused the papers spread before him. There were descriptions and pictures of the Weightman wing of the hospital and the Weightman Chair of Political Jurisprudence, as well as an account of the opening of the Weightman Grammar School. John Weightman felt satisfied.

“Then he picked up the family Bible, which lay on the table, turned to a passage, and read these words: ‘Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven.’ (Matthew 6:19-20.)

“The book seemed to float away from him. He leaned forward upon the table, his head resting on his folded hands. He slipped into a deep sleep.

“In his dream, John Weightman was transported to the Heavenly City. A guide met him and others whom he had known in life and said that he would conduct them to their heavenly homes.

“The group paused before a beautiful mansion and heard the guide say, ‘This is the home for you, Dr. McLean. Go in; there is no more sickness here, no more death, nor sorrow, nor pain; for your old enemies are all conquered. But all the good that you have done for others, all the help that you have given, all the comfort that you have brought, all the strength and love that you bestowed upon the suffering, are here; for we have built them all into this mansion for you.’

“A devoted husband of an invalid wife was shown a lovely mansion, as were a mother, early widowed, who had reared an outstanding family, and a paralyzed young woman who had lain for thirty years upon her bed—helpless but not hopeless—succeeding by a miracle of courage in her single aim: never to complain, but always to impart a bit of her joy and peace to everyone who came near her.

“By this time, John Weightman was impatient to see what mansion awaited him. As he and the Keeper of the Gate walked on, the homes became smaller—then smaller. At last they stood in the middle of a dreary field and beheld a hut, hardly big enough for a shepherd's shelter. Said the guide, ‘This is your mansion, John Weightman.’

“In desperation, John Weightman argued, ‘Have you not heard that I have built a schoolhouse; a wing of a hospital; . . . three . . . churches?’

“’Wait,’ the guide cautioned. ‘They were not ill done. But they were all marked and used as foundations for the name and mansion of John Weightman in the world. . . . Verily, you have had your reward for them. Would you be paid twice?’

“A sadder but wiser John Weightman spoke more slowly: ‘What is it that counts here?’

“Came the reply, ‘Only that which is truly given. Only that good which is done for the love of doing it. Only those plans in which the welfare of others is the master thought. Only those labors in which the sacrifice is greater than the reward. Only those gifts in which the giver forgets himself.’” (Live the Good Life, p. 31-33)

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3 Ne 14:2 for with what judgment ye judge, ye shall be judged

The scriptures do not categorically prohibit judging. Rather, the Joseph Smith Translation of Matt 7:1, says, Judge not unrighteously, that ye be not judged: but judge righteous judgment. Daily, we are to discern good from evil. This inevitably includes discerning good or evil in the actions of others. But when our discernment turns to gossip and condemnation, we are in danger of the same short-sighted, unmerciful treatment.

Milton R. Hunter

“Throughout my life…I have observed that as a rule it seems as if human beings like to gossip. We like to hear unsavory things about our neighbors and talk about each other. It seems that ofttimes we get a certain degree of satisfaction or even joy out of saying bad things about other people. We thoughtlessly and sometimes maliciously judge each other. We censure our associates sometimes unjustly, many times unkindly; and most of the time we speak without having the evidence to back up what we are saying. We seem to forget that James, the brother of the Lord, warned that the unbridled tongue is ‘full of deadly poison.’ (James 3:8.)

“I know that even sometimes people who are faithful in the Church pass judgment and condemnation on those with whom they associate without knowing the facts. Such is displeasing to God.” (Conference Report, Oct. 1960, p. 64)

Spencer W. Kimball

“What a monster is prejudice! It means pre-judging. How many of us are guilty of it? Often we think ourselves free of its destructive force, but we need only to test ourselves. Our expressions, our voice tones, our movements, our thoughts betray us.” (Conference Report, Apr. 1954, p. 106)

Spencer W. Kimball

“One man came in with his erring wife, and when she had been disciplined by dis-fellowshipment he taunted her, saying, ‘Now, how do you like it? You can't take the sacrament. Now don't you wish you had listened to me?’ As this despicable husband was judging, it reminded me of the corrupt men who brought the adulteress to the Lord, whose soft answer puts all such accusers to flight: ‘He that is without sin among you, let him first cast a stone at her.’ (John 8:7.) The scriptures are very strict upon the unauthorized judging. The Lord himself made it clear and emphatic:

‘Judge not, that ye be not judged.

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.’ (Matt. 7:1-2.)

“The Lord will judge with the same measurements meted out by us. If we are harsh, we should not expect other than harshness. If we are merciful with those who injure us, he will be merciful with us in our errors. If we are unforgiving, he will leave us weltering in our own sins.

“While the scriptures are plain in their declaration that man shall have meted out to him the same measure that he gives his fellowmen, the meting out even of warranted judgment is not for the layman, but for proper authorities in Church and state. The Lord will do the judging in the final analysis.

“…The Lord can judge men by their thoughts as well as by what they say and do, for he knows even the intents of their hearts; but this is not true of humans. We hear what people say, we see what they do, but being unable to discern what they think or intend, we often judge wrongfully if we try to fathom the meaning and motives behind their actions and place on them our own interpretation.” (The Miracle of Forgiveness, p. 267-8)

Jeffrey R. Holland

“Remember that whatever you toss out mentally or verbally comes back to you according to God's plan of compensation: ‘For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.’ (Matthew 7:2.) A critical, petty, or vicious remark is simply an attack on our own self-worth. On the other hand, if our minds are constantly seeing good in others, that, too, will return, and we will truly feel good about ourselves.” (On Earth As It Is In Heaven, p. 29)

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3 Ne 16:1 I have other sheep, which are not of this land

After king Solomon, the kingdom of Israel was divided into two kingdoms, the kingdom of Ephraim to the north and the kingdom of Judah to the south. Between 740 and 720 BC, the ten northern tribes were sacked by the Assyrians in a series of conquests (2 Kgs 17). The inhabitants were taken north. Over the subsequent years, some of them were scattered all over the earth, but a group of them retained their identity and were able to preserve that identity for generations. A knowledge of them has been hidden from the world, much like the knowledge of the descendants of Lehi has been hidden from most of the world. They have been known as the lost ten tribes, but they are not lost unto the Father, for he knoweth whither he hath taken them (3 Ne 17:4). From the Book of Mormon, we learn that these ten tribes retained their own identity, were taught directly by the Savior, had their own prophets and their own records (2 Ne 29:12-14).

Bruce R. McConkie

“The Lost Tribes are not lost unto the Lord. In their northward journeyings they were led by prophets and inspired leaders. They had their Moses and their Lehi, were guided by the spirit of revelation, kept the law of Moses, and carried with them the statutes and judgments which the Lord had given them in age past. They were still a distinct people many hundreds of years later, for the resurrected Lord visited and ministered among them following his ministry on this continent among the Nephites. (3 Ne. 16:1-4; 17:4.) Obviously he taught them in the same way and gave them the same truths which he gave his followers in Jerusalem and on the American continent; and obviously they recorded his teachings, thus creating volumes of scripture comparable to the Bible and Book of Mormon. (2 Ne. 29:12-14.)

“In due course the Lost Tribes of Israel will return and come to the children of Ephraim to receive their blessings. This great gathering will take place under the direction of the President of The Church of Jesus Christ of Latter-day Saints, for he holds the keys of ‘the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north.’ (D. & C. 110:11.) Keys are the right of presidency the power to direct; and by this power the Lost Tribes will return, with ‘their prophets’ and their scriptures to ‘be crowned with glory, even in Zion, by the hands of the servants of the Lord, even the children of Ephraim.’ (D. & C. 133:26-35.)” (Mormon Doctrine, pp. 455-8)

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3 Ne 17:11 he commanded that their little children should be brought

President Michaelene P. Grassli (Primary General President)

“His invitation in verse 11 was neither casual nor inconsequential. ‘He commanded that their little children should be brought.’ (Emphasis added.) And notice what verse 11 doesn’t say. It doesn’t say never mind the little ones because they aren’t accountable yet. It doesn’t say the children were to be taken elsewhere so they wouldn’t disrupt the proceedings. And it doesn’t imply that the children won’t understand. But it does teach that children need to learn the significant things of the kingdom.

“God’s children share with all of us the divine right to spiritual enlightenment. (“Behold Your Little Ones,” Ensign, Nov. 1992)

Elder Wm. Rolfe Kerr

“When the Savior invited the multitude to behold their little ones, was He speaking in the collective sense of a group of little children? Or was He drawing their attention, and ours, to the individual nature and importance of each of those little ones—each of those little individuals? I believe that by His example the Savior was teaching us of the individual and tender care we should give to each one of our little children—indeed to each of our Heavenly Father’s children. It may be the lovable toddler or the wayward teen, the grieving widow or the grateful woman for whom all is well. It may even be your own son or daughter or your own husband or wife. Each is an individual. Each has divine potential. And each must be spiritually nourished and temporally cared for with love, tenderness, and individual attention.

“The prophet Lehi exhorted his wayward sons, Laman and Lemuel, with ‘all the feeling of a tender parent’ (1 Ne. 8:37). This is the Savior’s way. This is as it should be in our families and in the Church.” (“Behold Your Little Ones”, Ensign, Nov. 1996)

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Section 127


Historical Background


As early as 10 August 1840, in an address at the funeral of Seymour Brunson, the Prophet introduced the doctrine of baptism for the dead to a startled congregation of Saints. Thereafter it was frequently a topic of addresses of the Brethren, and baptisms for the dead were performed in the nearby Mississippi River (see Joseph Smith Letter Book, 6 November 1838–9 February 1843, Historical Department, The Church of Jesus Christ of Latter-day Saints, Salt Lake City, pp. 190–96; see also Notes and Commentary on
D&C 124:29–36).



According to the minutes of the general conference of the Church held in Nauvoo on 2 October 1841, however, the Prophet declared it was the Lord’s will that baptisms for the dead stop until they could be performed in His house (see

History of the Church, 4:426). The first baptisms for the dead in the uncompleted Nauvoo Temple were performed Sunday, 21 November 1841 ( History of the Church, 4:454).


By the summer of 1842 persecution had grown to the point that the Prophet Joseph Smith was forced into hiding. This revelation was given while he was staying in the home of Brother Taylor, father of John Taylor. The Prophet sent instructions by letter, as did ancient prophets, to the Saints as revelation was received, clarifying the order of baptism for the dead in the house of the Lord. Before the Prophet Joseph sent this revelation and Doctrine and Covenants 128 to the Saints, an unknown person made a serious attempt on the life of former governor Boggs of Missouri. Orrin Porter Rockwell, a Mormon, was accused of the crime, and Joseph Smith was named as his accessory. Residents of Missouri tried to compel the governor of Illinois, Thomas Carlin, to extradite Joseph Smith to Missouri to answer these false charges. “This was a conspiracy to get the Prophet back into the hands of the Missourian mobbers. Governor Carlin of Illinois had joined in this conspiracy contrary to every principle of correct law, as it was later shown in the trial which was held in Springfield [illinois]. . .




From his place of concealment the Prophet wrote these two letters (Sections 127 and 128 in the Doctrine and Covenants) by revelation to the Church.” (Smith, Church History and Modern Revelation, 2:328.)





Edited by pam
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Prayer and Fasting



Scripture Reference: 3 Nephi 13:9-18 [Compare Matthew 6:9-18]
9 After this manner therefore pray ye: Our Father who art in heaven, hallowed be thy name.
10 Thy will be done on earth as it is in heaven.
11 And forgive us our debts, as we forgive our debtors.
12 And lead us not into temptation, but deliver us from evil.
13 For thine is the kingdom, and the power, and the glory, forever. Amen.
14 For, if ye forgive men their trespasses your heavenly Father will also forgive you;
15 But if ye forgive not men their trespasses neither will your Father forgive your trespasses.
16 Moreover, when ye fast be not as the hypocrites, of a sad countenance, for they disfigure their faces that they may appear unto men to fast. Verily I say unto you, they have their reward.
17 But thou, when thou fastest, anoint thy head, and wash thy face;
18 That thou appear not unto men to fast, but unto thy Father, who is in secret; and thy Father, who seeth in secret, shall reward thee openly.

Elder Russell M. Nelson, "Lessons from the Lord’s Prayers," Ensign, May 2009, 46–49

The Lord’s Prayer

Our prayers follow patterns and teachings of the Lord Jesus Christ. He taught us how to pray. From His prayers we can learn many important lessons. We can begin with the Lord’s Prayer and add lessons from other prayers He has given.

As I recite the Lord’s Prayer, listen for lessons:

"Our Father which art in heaven, Hallowed be thy name.

"Thy kingdom come. Thy will be done in earth, as it is in heaven.

"Give us this day our daily bread.

"And forgive us our debts, as we forgive our debtors.

"And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen."

The Lord’s Prayer is recorded twice in the New Testament and once in the Book of Mormon. It is also included in the Joseph Smith Translation of the Bible, where clarification is provided by these two phrases:

1. "Forgive us our trespasses, as we forgive those who trespass against us," and
2. "Suffer us not to be led into temptation, but deliver us from evil."

The clarification on forgiveness is supported by other statements of the Master. He said to His servants, "Inasmuch as you have forgiven one another your trespasses, even so I, the Lord, forgive you." In other words, if one is to be forgiven, one must first forgive. The clarification on temptation is helpful, for surely we would not be led into temptation by Deity. The Lord said, "Watch and pray, that ye enter not into temptation."

Though the four versions of the Lord’s Prayer are not identical, they all open with a salutation to "Our Father," signifying a close relationship between God and His children. The phrase "hallowed be thy name" reflects the respect and worshipful attitude that we should feel as we pray. "Thy will be done" expresses a concept that we will discuss later.

His request for "daily bread" includes a need for spiritual nourishment as well. Jesus, who called Himself "the bread of life," gave a promise: "He that cometh to me shall never hunger." And as we partake of sacramental emblems worthily, we are further promised that we may always have His Spirit to be with us. That is spiritual sustenance that cannot be obtained in any other way.

As the Lord closes His prayer, He acknowledges God’s great power and glory, ending with "Amen." Our prayers also close with amen. Though it is pronounced differently in various languages, its meaning is the same. It means "truly" or "verily." Adding amen solemnly affirms a sermon or a prayer. Those who concur should each add an audible amen to signify "that is my solemn declaration too."

The Lord prefaced His prayer by first asking His followers to avoid "vain repetitions" and to pray "after this manner." Thus, the Lord’s Prayer serves as a pattern to follow and not as a piece to memorize and recite repetitively. The Master simply wants us to pray for God’s help while we strive constantly to resist evil and live righteously.

Elder Joseph B. Wirthlin, "The Law of the Fast," Ensign, May 2001, 73

Fasting, coupled with mighty prayer, is powerful. It can fill our minds with the revelations of the Spirit. It can strengthen us against times of temptation.

In The Church of Jesus Christ of Latter-day Saints, members are encouraged to fast whenever their faith needs special fortification and to fast regularly once each month on fast day. On that day, we go without eating or drinking for two consecutive meals, commune with our Heavenly Father, and contribute a fast offering to help the poor. The offering should be at least equal to the value of the food that would have been eaten. Typically, the first Sunday of each month is designated as fast Sunday. On that day, members who are physically able are encouraged to fast, pray, bear witness to the truthfulness of the gospel, and pay a generous fast offering. "The law of the fast," taught Elder Milton R. Hunter, "is probably as old as the human family. … In ancient times, prophet-leaders repeatedly gave to church members the commandment to observe the law of fasting and praying."

We observe that in the scriptures, fasting almost always is linked with prayer. Without prayer, fasting is not complete fasting; it’s simply going hungry. If we want our fasting to be more than just going without eating, we must lift our hearts, our minds, and our voices in communion with our Heavenly Father. Fasting, coupled with mighty prayer, is powerful. It can fill our minds with the revelations of the Spirit. It can strengthen us against times of temptation.

Fasting and prayer can help develop within us courage and confidence. It can strengthen our character and build self-restraint and discipline. Often when we fast, our righteous prayers and petitions have greater power. Testimonies grow. We mature spiritually and emotionally and sanctify our souls. Each time we fast, we gain a little more control over our worldly appetites and passions.

Fasting and prayer can help us in our families and in our daily work. They can help us magnify our callings in the Church. President Ezra Taft Benson taught: "If you want to get the spirit of your office and calling as a new president of a quorum, a new high [councilor], a new bishop [or, I might say, a Relief Society president]—try fasting for a period. I don’t mean just missing one meal, then eating twice as much the next meal. I mean really fasting, and praying during that period. It will do more to give you the real spirit of your office and calling and permit the Spirit to operate through you than anything I know."

The Prophet Joseph Smith taught: "Let this be an [example] to all saints, and there will never be any lack for bread: When the poor are starving, let those who have, fast one day and give what they otherwise would have eaten to the bishops for the poor, and every one will abound for a long time. … And so long as the saints will all live to this principle with glad hearts and cheerful countenances they will always have an abundance."

Book of Mormon prophets taught the law of the fast: "Behold, now it came to pass that the people of Nephi were exceedingly rejoiced, because the Lord had again delivered them out of the hands of their enemies; therefore they gave thanks unto the Lord their God; yea, and they did fast much and pray much, and they did worship God with exceedingly great joy."

The powerful combination of fasting and prayer is exemplified by the four sons of Mosiah. They faced overwhelming odds, yet worked miracles in bringing thousands of the Lamanites to a knowledge of the truth. They shared the secret of their success. They "searched the scriptures" and "they had given themselves to much prayer and fasting." What was the result? "They had the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and authority of God."



Edited by KeithLBrown
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3 Nephi 12 – Compare Matthew 5. Jesus commissions the Twelve. He gives the Sermon on the Mount and the Beatitudes. His teachings transcend and take precedence over the Law of Moses. Men are commanded to be perfect even as Christ and His Father.

3 Nephi 13 – Compare Matthew 6. Christ teaches the Nephites the Lord’s Prayer, and tells them to lay up their treasures in heaven. He tells the Twelve in ministry to not concern themselves with temporal things.

3 Nephi 14 – Compare Matthew 7. Christ tells us not to judge one another (note that the JST qualifies this by discussing righteous and unrighteous judgment), and teaches the Golden Rule. The gate is strait (i.e. narrow), and the way is narrow to eternal life. We are warned to beware of false prophets and told “by their fruits ye shall know them”. Not all who claim to believe will enter into the kingdom, but those who do the will of the Father will. A wise man builds on rock, a foolish man on sand.

3 Nephi 15 – The Law of Moses is fulfilled in Christ, Who gave that law. The Nephites are the “other sheep” he spoke of in His mortal ministry. Christ is the law and the light. Those in Jerusalem do not know of the other sheep (tribes) because of their iniquity.

3 Nephi 16 – Jesus will visit other lost sheep of Israel. In the latter days, the Gospel will go forth first to the Gentiles, then to the house of Israel. The Lord’s people will see eye-to-eye when He brings Zion again.

3 Nephi 17 – Jesus instructs the people to return to their homes and ponder His words and pray. He will return and address them again the next day. His compassion causes Him to call for the sick and afflicted to be brought to Him, and He heals them. He commands that little children be brought to Him. He offers a prayer that cannot be written and blesses the children. They are encircled with fire and angels minister to them.

Section 125 – The Saints are to build cities and gather to the stakes of Zion.

Section 126 – Brigham Young is commended for his labors and relieved of future travel abroad.

Section 127 – An epistle from the Prophet Joseph Smith to the Saints. He glories in persecution and tribulation as Paul. He gives instructions concerning baptism for the dead.

Section 128 – Another epistle from the Prophet Joseph Smith to the Saints. Recorders must certify baptisms for the dead, which must have two or more witnesses. These records are made and binding on earth and in heaven. The baptismal font is a similitude of the grave. Elijah restored the power relative to baptism for the dead. All keys, powers, and authorities of past dispensations have been restored. The great day of the Lord is at hand.

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