LeGrand L. Baker

The Savior, having taught the congregation how to teach the gospel, next turns to the question, “From whom should we learn?”

3 Nephi 14:13-23

13 Enter ye in at the strait gate; for wide is the gate, and broad is the way, which leadeth to destruction, and many there be who go in thereat;
14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

This is not a redundancy. In the New Testament, the Greek word translated as “strait”means “narrow” (Strong # 2428). However, “narrow” as it is used in the scripture means something altogether different. The Greek word is means to put under pressure. It is the word one would use to mean to press grapes. In this context it means “a compressed way, narrow straitened contracted” (Strong # 5147). In my unsophisticated language the word that is translated “narrow” means rally, really narrow, or perhaps, becoming increasingly narrower until there is no wiggle room left at all.

Matthew 7 reads like 3 Nephi, but Luke says it differently:

24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able (Luke 13:24).

To Luke’s version the Prophet Joseph adds:

24 Strive to enter in at the strait gate; for I say unto you Many shall seek to enter in, and shall not be able; for the Lord shall not always strive with man (JST Luke 13:24 ).

What the Savior says next in his instructions to the Nephites is about how to avoid getting off that very carefully defined path. He says:

15 Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravening wolves.
16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
18 A good tree cannot bring forth evil fruit, neither a corrupt tree bring forth good fruit.
19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
20 Wherefore, by their fruits ye shall know them.
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven (3 Nephi 14:15-23) .

I believe the Savior did not intend to invent a new metaphor here, and that the fruit he refers to is the same fruit that is described in many places. Alma issued the same warning:

40 And thus, if ye will not nourish the word, looking forward with an eye of faith to the fruit thereof, ye can never pluck of the fruit of the tree of life (Alma 32:40).

If that is the fruit the Savior was talking about, then the way to identify false prophets is that they cannot produce, nor do they have access to the fruit of the tree of life. To his audiences, the Savior was probably referring to false or self appointed religious leaders. In our day that original definition of “false prophets” still works, but we have other kinds as well. When issuing that same warning to us on the last page of the Book of Mormon, Moroni wrote:

30 And again I would exhort you that ye would come unto Christ, and lay hold upon every good gift, and touch not the evil gift, nor the unclean thing (Moroni 10:30).

It seems to me that if one is righteous enough to get through the gate (baptism) and gets on the path (temple ordinances {1}), and he feels the joy of the fruits of that journey, then it is likely that of his own volition he would stay on the path. Like the rules of inertia: moving things continue to move in the same direction unless they encounter some external force to change their direction. In the case of a righteous person the diversion is often the decision that “this time won’t matter,” or “the rule doesn’t apply to this situation,” or “I know better than the Brethren.” In each case, the cause of his detouring—thinking that he can get to the tree of life another way—is that he listens to those false prophets—whoever they are, whatever they are teaching, whatever they are selling, or however enticing their advertisements. Lehi and Nephi describe them as being in a mist of darkness or in a great and spacious building.

27 And it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit (1 Nephi 8:27).

In our day, something as seemingly innocent as just spending an evening watching the sitcoms will introduce us to many who wish to teach us how to enter the enticements of that spacious building.

As is the pattern elsewhere in the scriptures, in his great sermon the Savior issued his most severe warning to those who flaunt the truth as they wear it on their outsides, but ignore it within. In the New Testament he was very blunt.

25-26 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess….. for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness (Matthew 23:25-26).

In the Doctrine and Covenants the Savior brings that same condemnation to people who use their priesthood authority to control, intimidate, or abuse others:

34 Behold, there are many called, but few are chosen. And why are they not chosen?
35 Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson—
36 That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness.
37 That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man (D&C 121:34-37).

The version in Luke sounds more like Nephi’s vision:

23 Then said one unto him, Lord, are there few that be saved? And he said unto them,
24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able (Luke 13:22-24).

The Prophet Joseph clarified that:

24 Strive to enter in at the strait gate; for I say unto you Many shall seek to enter in, and shall not be able; for the Lord shall not always strive with man (JST Luke 13:24).

In his sermon to the Nephites, the Savior taught the same thing, only he established it as the criterion for eternal life:

22 Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works?
23 And then will I profess unto them: I never knew you; depart from me, ye that work iniquity (3 Nephi 14:22-23).

Matthew 7:22-23 has the same wording, but the Prophet’s Inspired Version adds an insight that brings the whole discussion into sharp focus: .

32 And many will say unto me in that day, Lord, Lord, have we not prophesied in thy name; and in thy name cast out devils; and in thy name done many wonderful works?
33 And then will I say, Ye never knew me; depart from me ye that work iniquity (JST Matthew 7:32-33).

The word “knew” does not connote a casual acquaintance, rather it explicitly denotes an intimate relationship—to know and also to become known—to understand (Strong # 1097). At first thought the statements in 3 Nephi and Matthew seem to be strange. Because the Savior does know us and he does understand. The Inspired Version clarifies that by saying “Ye never knew me.” To know in this context is to have an intimate, mutual appreciation and understanding. If the Savior does not “know” someone then the reason must be that the someone is unwilling to “know” the Savior. Such a person chooses not to reciprocate the Savior’s love, and asserts an unwillingness to accept that love. Like the wayward sheep who will not recognize the shepherd’s voice (John 10:11-15).

Ultimately, such a person denies himself the blessings of eternal life. For one of the characteristics of those in the Celestial Kingdom is a kind of transparency where noone has anything to hide, where being known and knowing is the cohesive power that binds the society. As the Prophet wrote in Doctrine and Covenants 76:

92 And thus we saw the glory of the celestial, which excels in all things—where God, even the Father, reigns upon his throne forever and ever;
93 Before whose throne all things bow in humble reverence, and give him glory forever and ever.
94 They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace;
95 And he makes them equal in power, and in might, and in dominion.
96 And the glory of the celestial is one, even as the glory of the sun is one (D&C 76:92-96).

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FOOTNOTE

{1} As “mountain” is sometimes code for temple, so path, way, walk, and run are code words that represent the ordinances and covenants that take us to the top of that mountain. See Who Shall Ascend into the Hill of the Lord, pages 380-85, 529-30.

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3 Nephi 14:1-12

One of the greatest advantages of having printed scriptures (as opposed to having them rolled up in a scroll) is that the printed ones are divided into chapters and verses that facilitate easy references. However, one of the greatest disadvantages of printed scriptures is that those divisions are actually editorial insertions that may change how we connect and understand the ideas we read. Sometimes a single sentence is divided into several verses, and sometimes the chapter divisions are in the wrong places. Here is just one example of a chapter break that may change the meaning:

37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.
38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice (John 13:37-38).

CHAPTER 14
1 Let not your heart be troubled: ye believe in God, believe also in me.
2 In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you (John 14:1-2).

Now read it this way:

      Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.
.     Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

Third Nephi chapter 14 is a bit like that. As a stand-alone chapter, it seems to contain many short statements that can be—and often are— read as individual “sayings.” We can’t blame Orson Pratt for that. When he divided the Book of Mormon into chapters and verses, if its wording was like the Bible he used the Bible’s numbering system. Consequently, the chapter and verse divisions in 3 Nephi’s Sermon at the Temple is essentially the same as is in the Sermon on the Mount in the New Testament.

However, in the Book of Mormon 3 Nephi 14 is different from Matthew 7 because the Book of Mormon gives us a context that is not apparent in Matthew. That context is that chapter 14 follows immediately upon the instructions to the Twelve and is about how they are to depend on the Lord as they travel and perform their other duties. If the chapter break were not there we could more readily recognize that, after giving an assignment to the Twelve, the Savior turned to the congregation and included them in the rest of his instructions, for all those present would also be responsible for teaching and bearing testimony that he had come. His new instructions are about how they should teach the gospel. His instructions, as we have them, are succinct but inclusive.

If read that way, 3 Nephi 14 is not a series of unrelated “sayings,” but a concise, coherent and very instructive statement about how to teach the gospel and to whom one should teach it. In the following, I have taken the text out of its verse structure, believing that it will be easier to read afresh if we break the patterns of “short sayings” that we are so familiar with.

3 Nephi 14:1-12
1 And now it came to pass that when Jesus had spoken these words he turned again to the multitude, and did open his mouth unto them again, saying:

1-2 Verily, verily, I say unto you, 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.

In teaching the gospel, this is the beginning of all wisdom. As soon as we take it upon ourselves to judge who should and who should not hear the gospel, we also leave ourselves open to the verdict, “with what judgment ye judge, ye shall be judged.” Successful missionaries soon learn this lesson. Just like the prophet Samuel when he saw one of David’s brothers and thought this young man should probably be king.

7 But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart (1 Samuel 16:7).

Just as the prophet Samuel had to listen to the Spirit in order to know whom to select as Israel’s next king, so we also have to listen to the Spirit in order to know whom we should teach and what and how we should teach them. The Savior’s next instructions are a caution about what not to teach.

3-5 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother: Let me pull the mote out of thine eye—and behold, a beam is in thine own eye? Thou hypocrite, first cast the beam out of thine own eye; and then shalt thou see clearly to cast the mote out of thy brother’s eye.

A mote is a speck of dust, a beam is larger, but a beam is different from a log. A log is large peace of wood that may still lay in the forest just about the way nature created it, but a beam is in use as an important part of the building’s structural support system. I think the Savior deliberately used “beam” rather than “log.” And I suspect the reason was that his concern was not the size of the object but its use. In his analogy, the beam is holding up a superstructure in our mind or in our heart—a mental or “doctrinal” structure that is so important to only ourselves that it precludes our recognizing really important truths.

It is at this point in a similar sermon in Luke this is where the Jesus asks, “Can the blind lead the blind? shall they not both fall into the ditch? (Luke 6:39). Here is an example:

I remember, as a boy, the first time I ever heard of temple recommends. I lived in a little one-ward town where almost everyone attended church and everyone knew everyone else’s business. The buzz about the ward was that the stake president was denying active Mormons their “rightful” temple recommends. The background of the stake president’s actions was this: John A. Widtsoe and his wife had just published his book called The Word of Wisdom. In it they spelled out in great detail what it meant to “keep the word of wisdom.” I recall a few examples that everyone was talking about. One was that chocolate was a caffeine-like substance and therefore chocolate was against the word of wisdom. Another was that the D&C specified that wheat was for man, so eating whole wheat bread was keeping the word of wisdom. However (according to the book), white flour was not wheat, but was only an unhealthy byproduct of wheat, therefore, eating white bread was breaking the word of wisdom. The stake president read the book and took it to heart. When he interviewed people for a temple recommend he asked if they ate white bread. If they said “yes,” he would not give them a recommend because he said they were not living the word of wisdom.

Reports of that soon got to Salt Lake and the situation was corrected. But it is still a good example. The stake president had read a book written by an apostle, and he took its contents to be doctrine. He restructured his own definition of the word of wisdom and sought to impose that definition on the members of his stake. I believe his redefinition was a“beam.” The support of a “doctrinal” superstructure that he let blind him to the temple worthiness of the members of his stake.

If that is correct, then the Savior’s instruction about not having a beam in one’s own eye is a perfect description of the importance of teaching only the truths of the gospel and not going off into funny places or condemning other people for sins we may be all to eager to attach to them—even though they are really not sins at all.

The Savior’s next instructions are the other side of that same coin. He had warned us to teach anyone the Spirit identified as being worthy, and not to teach our favorite funny “doctrines.” Now he tells us who not to teach:

6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

When people will not want to hear we do not have the right to try to make them listen. One does not impose truths on other people just because we think we know what’s good for them. There are two factors to consider here. The first is the obvious: are they ready or worthy to understand the truths we wish to teach. But the second is just as important: are we ready and worthy to teach sacred truths. That is the next issue the Savior addresses:

7-8 Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.

The sequence of ask, seek, knock, “and it shall be opened unto you” is familiar to Latter-day Saints. The implication here seems to be a reminder that the sequence is not only a perfect example of how we learned, but it is also the pattern we should follow in teaching others. To ask implies an interest and a desire to learn. Desire is an individual thing and we cannot impose it upon other people no matter how much we wish we could. So, now in their wisdom, the brethren tell us to just be good neighbors and good friends, and then, when we perceive their desire to know, then we should facilitate their efforts as they seek to know. The way to teach the gospel is just that simple.

The Savior concludes his instruction with a warning that brings us back full circle to his beginning: “Judge not, that ye be not judged.” It is the same principle he expressed earlier in the Beatitudes: “And blessed are the merciful, for they shall obtain mercy (3 Nephi 12:7).” He said:

9-12 Or what man is there of you, who, if his son ask bread, will give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him? Therefore, all things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets (3 Nephi 14:1-12).

I wrote some time ago that I believe that everything we have to know and everything we have to do in this life is summarized on page 431 of the Book of Mormon. It begins with “Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen.” Then, in the Beatitudes, it walks through all of the ordinances and covenants. Then it concludes with the charge that we must be “the salt of the earth (missionaries to the world),” and “to be a light (menorah) to this people” that is to teach and be a blessing other Latter-day Saints.{1}

What we have just read in chapter 14 are detailed instructions about how to be that salt and that light. The application for Latter-day Saints is universal in terms of being a missionary or sharing the beauties of the gospel with one another.

Only a few minutes before, while teaching about the importance of love, the Savior had said, “I would that ye should be perfect even as I, or your Father who is in heaven is perfect (3 Nephi 12:48).” His instructions to the Twelve and then to all the congregation about how to share the blessings of the gospel are given in the context of that admonition. The Father and his Son are the very personifications of that ability to share, to bless, and to save. That quality equates to charity— “the pure love of Christ.” For each of us, perfection in that one thing may be almost possible, even in this world.

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FOOTNOTE

{1} For an explanation that “the salt of the earth” is about missionary work, and “the light of this people” is about teaching and blessing other Latter-day Saints, see the chapters on the Beatitudes in Who Shall Ascend into the Hill of the Lord.

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3 Nephi 13:25-34 
25 And now it came to pass that when Jesus had spoken these words he looked upon the twelve whom he had chosen, and said unto them: Remember the words which I have spoken. For behold, ye are they whom I have chosen to minister unto this people. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
26 Behold the fowls of the air, for they sow not, neither do they reap nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
27 Which of you by taking thought can add one cubit unto his stature?
28 And why take ye thought for raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin;
29 And yet I say unto you, that even Solomon, in all his glory, was not arrayed like one of these.
30 Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, even so will he clothe you, if ye are not of little faith.
31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
32 For your heavenly Father knoweth that ye have need of all these things.
33 But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.
34 Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself. Sufficient is the day unto the evil thereof.

In 3 Nephi those words are shown to have been spoken directly to the Twelve Disciples. In Matthew, however, even though a similar instruction is given in the same sequence in the Sermon on the Mount, there is no indication that it was not given to the entire congregation (Matthew 6:31-34). That has caused some interesting, and sometimes disturbing questions for Bible readers.

The language is very beautiful and the concept that God will look after us is very reassuring. However, the implications of “take no thought,” if it were carried too far and taken as a universal instruction to all members of the Church, would make it appear that the Savior was recommending a general slothfulness in one’s personal conduct and an irresponsibility in a man’s caring for his wife, children, and property.

Modern revelation solves that problem by teaching us that those words in the New Testament were also directed specifically to the Apostles.

The word “apostle” means “delegate or messenger” (Strong, 652) —which is appropriate to the Twelve Apostles whose responsibilities are to travel, teach, and keep the Church in order. The first Apostles of this dispensation were not ordained until somewhat later, February 15, 1835, but Doctrine and Covenants 84, which contains similar instructions, was given much earlier in September 22 and 23, 1832. Therefore, when Section 84 was given, the Lord used the word “apostle” in its generic sense to mean a traveling missionary. The revelation contains a wonderful commentary on the Savior’s instructions to missionaries as well as to the Twelve. He prefaced those instructions with these words:

62 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.
63 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;
64 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).

Later on in that revelation, the Lord explained why it is not only acceptable but appropriate that one “take no thought of what he will eat or drink.” He said:

78 For I suffered them not to have purse or scrip, neither two coats.
79 Behold, I send you out to prove the world, and the laborer is worthy of his hire.
80 And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst.
81 Therefore, take ye no thought for the morrow, for what ye shall eat, or what ye shall drink, or wherewithal ye shall be clothed.
82 For, consider the lilies of the field, how they grow, they toil not, neither do they spin; and the kingdoms of the world, in all their glory, are not arrayed like one of these.
83 For your Father, who is in heaven, knoweth that you have need of all these things.
84 Therefore, let the morrow take thought for the things of itself.
85 Neither take ye thought beforehand what ye shall say; but treasure up in your minds continually the words of life, and it shall be given you in the very hour that portion that shall be meted unto every man.
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107 Therefore, take with you those who are ordained unto the lesser priesthood, and send them before you to make appointments, and to prepare the way, and to fill appointments that you yourselves are not able to fill.
108 Behold, this is the way that mine apostles, in ancient days, built up my church unto me.
109 Therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet it hath no need of the feet; for without the feet how shall the body be able to stand? (D&C 84:78-85, 107-109).

Notwithstanding that in 3 Nephi the promises are specific to the Twelve, and in the D&C they are specific to missionaries, the overriding principle that validates the promises is equally applicable to all of God’s children. Whether we read it in the scriptures or sing it in a hymn, the promise resinates with our souls as a reminder of covenants our Father in Heaven made with each of us a very, very long time ago:

28 And why take ye thought for raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin;
29 And yet I say unto you, that even Solomon, in all his glory, was not arrayed like one of these.
30 Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, even so will he clothe you, if ye are not of little faith.

In their general application the promises made here are as comforting as they are beautiful, for God is aware of our individual needs and blesses us according to our faith.

The last verse of 3 Nephi 13 has a sentence that is a perfect conclusion to the Savior’s instructions to the Twelve, but if the words are taken out of that context, they are also very wise advise to all of us. That last sentence reads:

Sufficient is the day unto the evil thereof.

In that same context, D&C 84 says the same thing, but says it just a little differently:

83 For your Father, who is in heaven, knoweth that you have need of all these things.
84 Therefore, let the morrow take thought for the things of itself (D&C 84:84-85).

Each day is sufficient to take care of the problems of that day! While it would be absurd to read that to say we should not plan ahead for important things, it is equally absurd to suggest we should be so concerned with the weight of the future that it cripples us in our attempts to deal with the present. For example, in nothing is that more true than in the process of repentance. If we repent each day, then the weeks, months, and years will take care of themselves, and in time those problems will no longer exist—and then, but now from a position of strength, we will just have to focus on some other problem and repent of that one also !!

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There are two versions of the Lord’s Prayer in the New Testament, two more in the Prophet Joseph’s Inspired Version of the New Testament, and still a different version in 3 Nephi. The variations in wording in the New Testament and Inspired Version are easy to see and understand. The version in 3 Nephi is most like the one in Matthew 6, however, between those two the differences are not in the wording but in actual content. What the 3 Nephi version does not say makes it the most interesting of the five.

Below is a short comparison showing the differences between Matthew 6:9-13; JST Matthew 6:10-15; Luke 11:2-4; JST Luke 11:2-4; 3 Nephi 13:9-13.

The Lord’s Prayer in Matthew 6:9-16 is the version we were taught as children. So lets use it as the base for the comparison.

Matthew 6: Our Father which art in heaven, Hallowed be thy name.
. JST Matthew 6: Our Father who art in heaven, Hallowed be thy name.
. Luke 11: Our Father which art in heaven, Hallowed be thy name.
. JST Luke 11: Our Father who art in heaven, hallowed be thy name.
. 3 Nephi 13: Our Father who art in heaven, hallowed be thy name.

Matthew 6: Thy kingdom come. Thy will be done in earth, as it is in heaven.
. JST Matthew 6: Thy kingdom come. Thy will be done on earth, as it is done in heaven.
. Luke 11: Thy kingdom come. Thy will be done, as in heaven, so in earth.
. JST Luke 11: Thy kingdom come. Thy will be done as in heaven, so in earth.
. 3 Nephi 13: ………………………… Thy will be done on earth as it is in heaven.

Matthew 6:Give us this day our daily bread.
. JST Matthew 6: Give us this day, our daily bread.
. Luke 11: Give us day by day our daily bread.
. JST Luke 11: Give us day by day our daily bread.
. 3 Nephi 13: …………………………………………………

Matthew 6:And forgive us our debts, as we forgive our debtors.
. JST Matthew 6: And forgive us our trespasses, as we forgive those who trespass against us.
. Luke 11: And forgive us our sins; for we also forgive every one that is indebted to us.
. JST Luke 11: And forgive us our sins; for we also forgive every one who is indebted to us.
. 3 Nephi 13: And forgive us our debts, as we forgive our debtors.

Matthew 6:And lead us not into temptation, but deliver us from evil:
. JST Matthew 6: And suffer us not to be led into temptation, but deliver us from evil.
. Luke 11: And lead us not into temptation; but deliver us from evil.
. JST Luke 11: And let us not be led unto temptation; but deliver us from evil;
. 3 Nephi 13: And lead us not into temptation, but deliver us from evil.

Matthew 6: For thine is the kingdom, and the power, and the glory, for ever. Amen.
. JST Matthew 6: For thine is the kingdom, and the power, and the glory, forever and ever, Amen.
. Luke 11: ………………………………………………………………….
. JST Luke 11: for thine is the kingdom and power. Amen.
. 3 Nephi 13: For thine is the kingdom, and the power, and the glory, forever. Amen.

The version the Savior taught the Nephites reads:

9 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 (3 Nephi 13:14-34).

The omission of the phrase “Thy kingdom come” is easy to account for: The Savior was there with the Nephites; he had just established a new theocracy; so the kingdom had in fact already come.

It is the omission of the other phrase, “Give us this day our daily bread,” that is most intriguing. Because of that omission the focus of the prayer changes from one’s Self to one’s relationship to other people: That is made evident because the ideas that follow the prayer are tied back to it by a series of conjunctions (v.14 “For,” 15 “But,” 16 “Moreover,” 17 “But,” 18 “That”). The conjunctions create a string of ideas that suggest the Savior intended the prayer to be a covenant reiterating or reinforcing the principles of our other individual covenants. That is going to be difficult to explain, but let me try.

The only way we can be “delivered from evil” is if we willingly sacrifice a broken heart and contrite sprit as the Savior instructed the Nephites in 3 Nephi 9:20. Similarly, the only way we can ultimately be a part of his kingdom is if we live the highest laws of that kingdom.

The central theme of the prayer, and the one the Savior immediately focuses on, is the same principle he taught directly following the Beatitudes: “And forgive us our debts, as we forgive our debtors.” When I discussed that principle in its earlier context I remembered hearing Nibley say that the law of the gospel is “to forgive and repent.” Now, in this context, it was the first of the prayer’s ideas the Savior explained:

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.

As Latter-day Saints we can easily see the need for personal consecration in the phrase “For thine is the kingdom, and the power, and the glory, forever,” but other than that, it is difficult to tie the importance of forgiveness with the next statement which begins “moreover, when ye fast.” In our LDS culture, unless there is a personal and present need to seek help to forgive, fasting and forgiveness seem not that obviously connected. However, the Savior was not talking to Latter-day Saints. He was speaking to a people who were just coming out of the religion and culture of the Law of Moses. So if we are to understand the connection between forgiveness and fasting, we must look there. Isaiah has shown us a clear window into that cultural connection:

1 Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.
2 Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.
3 Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.
4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.
5 Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord?
6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? (Isaiah 58:1-7).

The principle Isaiah is supporting is the same one that has been formalized by the Latter-day Saints’s “fast Sunday.” It combines a reminder that one must fast with the opportunity to bless other people, and in doing so it also helps one keep one’s own personal covenants.

What the Savior says next to the Nephites continues to suggest the importance of keeping that personal covenant:

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and thieves break through and steal;
20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal.
21 For where your treasure is, there will your heart be also.

Having so said, reiterating the importance and power of personal covenants, the Savior issued a severe warning to the entire congregation:

22 The light of the body is the eye; if, therefore, thine eye be single, thy whole body shall be full of light.
23 But if thine eye be evil, thy whole body shall be full of darkness. If, therefore, the light that is in thee be darkness, how great is that darkness!
24 No man can serve two masters; for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye cannot serve God and Mammon.

A careful reading of the Lord’s Prayer in the context in which the Savior taught it to the Nephites shows that it is not about the physical, or even the emotional needs of the one who recites the prayer. Rather, it reads almost like a covenant—an affirmation that one will keep all his other covenants—and it is also a petition to God that he will give one the strength to do so.

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3 Nephi 13:5-13

5 And when thou prayest thou shalt not do as the hypocrites, for they love to pray, standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward.
6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly.
7 But when ye pray, use not vain repetitions, as the heathen, for they think that they shall be heard for their much speaking.
8 Be not ye therefore like unto them, for your Father knoweth what things ye have need of before ye ask him.
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.

Those instructions were given by the Savior to the entire congregation. Later when Jesus was speaking only to his twelve disciples he told them:

19 Therefore ye must always pray unto the Father in my name;
20 And whatsoever ye shall ask the Father in my name, which is right, believing that ye shall receive, behold it shall be given unto you (3 Nephi 18:18-21).

The conditional “which is right” is explained by the words of King Benjamin. Even though the Savior’s promise was directed specifically to the Twelve, King Benjamin’s words were addressed to the entire congregation:

21 And now, if God, who has created you, on whom you are dependent for your lives and for all that ye have and are, doth grant unto you whatsoever ye ask that is right, in faith, believing that ye shall receive, O then, how ye ought to impart of the substance that ye have one to another (Mosiah 4:21).

The operative phrase here is “in faith.” But the word “faith” in our everyday language has a different meaning from the word “faith” in the scriptures. At the beginning of the Christian apostasy “faith” lost its scriptural meaning and came to mean simply “belief” or “belief without evidence.” As the distinguished Bible scholar David Noel Freedman explained:

Faith is a peculiarly Christian concept. While other religious traditions have aspects of what the churches have come to name “faith,” none has the specific quality of intellectual assent that distinguishes faith from fidelity. The problem of faith and the central discussion of it arises in the context of the medieval attempts to codify and integrate the Christian experience into the emerging philosophical language of the scholastics. {1}

In the New Testament, the word translated as faith is pistis. Pistis is not about wishing hard or unconditional belief. On the contrary, every time “faith” appears in the New Testament, translated from the Greek word pistis, it denotes an arrangement where both parties to a covenant are bound by a legal contract.{2} It was not until some time around the end of the first century A.D., when the Christians had lost the terms of the covenants (and also the authority to perform the ordinances associated with them) that “faith” came to mean belief without evidence, or sometimes naïvely wishing really, really hard.

The problem is this, as Freedman observed, many Christians (including some preachers behind Mormon pulpits) assume that believing is independently sufficient to get one’s prayers answered exactly the way one wants them to be answered – and thus his phrase, “distinguishes faith from fidelity.” But in the scriptures faith (pistis) and “covenantal fidelity” mean precisely the same thing, and that kind of fidelity evinces pure power.

When we understand “faith” as a contract between God and man, then it is easier to understand how King Benjamin’s words might be actualized. If there is a prior covenant between God and men, and the person offers a prayer in which he feels and then repeats what the Spirit has confirmed to be the terms of the contract, then the words, “God…doth grant unto you whatsoever ye ask that is right, in faith, believing that ye shall receive,” become absolutely true, and the prayer will most assuredly answered in the affirmative.

The Savior’s statement (quoted above) “your Father knoweth what things ye have need of before ye ask him” affirms that the Father has a full understanding of our needs, but it may also express the covenant relationship that makes the prayers valid. That is the same idea we find in Nephi’s instructions to his “beloved brethren” when he wrote:

9 But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul (2 Nephi 32:7-9).

Nephi further expresses the covenantal (pistis) understanding of “faith” when he writes:

3 But I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry (2 Nephi 33:3).

In the following brief story about the brother of Jared we see two uses of “faith” meaning the uses of “covenant.” In the second instance “faith” is making the covenant. The words, “wherefore thou workest after men have faith” say that nothing is in place until a covenant with God has been affirmed.

In the first instance of the use of the word “faith” we see the brother of Jared either listening to the directions of the Spirit and repeating what he is told to say, or else he is simply reciting the terms of the covenant as he had already received it. The difference would depend on whether the original covenant included all the specific instructions, or was only the promise that the mountain would be removed and there would be a passable road in its place. Moroni writes

30 For the brother of Jared said unto the mountain Zerin, Remove—and it was removed. And if he had not had faith [evoked the tokens and terms of the covenant] it would not have moved; wherefore thou [God] workest after men have faith [have received the covenant] (Ether 12:30).

The Savior’s instructions to the Apostles included that same promise. While the word pistis is not found in these two passages, the instructions that they must follow the Savior’s directions are very explicit:

12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.
13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
14 If ye shall ask any thing in my name, I will do it.
15 If ye love me, keep my commandments.
16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever (John 14:12-16).

15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you (John 15:15-19).

When Mormon spoke to his “beloved brethren” in Moroni 7, he reiterated the promise the Savior had given while he was with the Nephites. Mormon said:

26 And after that he came men also were saved by faith [pistis] in his name; and by faith [pistis], they become the sons of God. And as surely as Christ liveth he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name, which is good, in faith [pistis] believing that ye shall receive, behold, it shall be done unto you (Moroni 7:26).

The seriousness of this charge was made clear by Mormon elsewhere in that same sermon:

9 And likewise also is it counted evil unto a man, if he shall pray and not with real intent of heart; yea, and it profiteth him nothing, for God receiveth none such

48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen (Moroni 7:48, 9).

Its seriousness was emphasized again by the Lord in a revelation to the Prophet Joseph where he said:

62 And again, verily I say unto you, my friends, I leave these sayings with you to ponder in your hearts, with this commandment which I give unto you, that ye shall call upon me while I am near—
63 Draw near unto me and I will draw near unto you; seek me diligently and ye shall find me; ask, and ye shall receive; knock, and it shall be opened unto you.
64 Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you;
65 And if ye ask anything that is not expedient for you, it shall turn unto your condemnation.
66 Behold, that which you hear is as the voice of one crying in the wilderness—in the wilderness, because you cannot see him—my voice, because my voice is Spirit; my Spirit is truth; truth abideth and hath no end; and if it be in you it shall abound (D&C 88:62-66).

As I read that warning in v. 65, my mind turns to the woeful lament spoken by King Claudius when he tried, but then found he was not able to pray:

My words fly up, my thoughts remain below:
Words without thoughts never to heaven go (Hamlet, Act 3, Scene 3).

The admonition, so often expressed by both the Savior and his prophets, that we must “pray always” takes on a somewhat different meaning when pistis becomes a part of the meaning of prayer and we recall that true prayer as simply repeating what the Spirit instructs us to pray for. It gives a new understanding to the Savior’s command:

36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man (Luke 21:35-38).

That sentiment, that one must “pray always,” is echoed throughout the scriptures. The majority of the commands to “pray always” are associated with the promise that such constant prayer is a hedge against temptation (3 Nephi 18:15, 18; D&C 10:5, 20:33, 31:12, 61:39). However, the admonition to “pray always” is also accompanied with the promises of other blessings such as the strength to endure (D&C 88:126, 90:24, 93:49-50); and to understand gospel principles (D&C 32:3-5); and this one:

38 Pray always, and I will pour out my Spirit upon you, and great shall be your blessing—yea, even more than if you should obtain treasures of earth and corruptibleness to the extent thereof (D&C 19:38).

Some time ago I was thinking about Enos words where he wrote,

4 And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens (Enos 1:1-27).

When it occurred to me that Enos did not say he stayed on his knees all the time he was praying, I wondered how such a prayer might be. I do not pretend to know the answer, but during my pondering I wrote the following:

Prayer is like walking in the mountain with a friend. There are times when you see a sunrise so expansive and glorious that it must be shared with your friend to be fully appreciated. There are times you walk with the other in silence, then you stop and your eyes look—alone—as you ponder the perfect beauty of a columbine. Sometimes you talk together—your friend and you—but only briefly—because a smile can say so much more. Sometimes the words flow like the confluence of two great rivers and the ideas reach out to embrace a world as big as the open sea. Sometimes you walk together quietly and say nothing, and the unspoken words are more profound than speech. There is no aloneness in the quiet, just as there was no aloneness when all your conscious world was only the beauty of a single columbine. Friendship is like that. So is prayer.{3}

The understanding that “covenant” and “faith” are virtually synonymous, teaches us a great deal about the meaning and power of the Atonement. This eternal covenant is already in place between the Father and his children, while the Savior’s person and the acts of his Atonement constitute the object, terms, hope, evidence, and fulfillment of that covenant. Moroni explained:

33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot (Moroni 10:33).

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ENDNOTES

{1}  Article by David Noel Freedman, “Faith,”The Anchor Bible Dictionary, Doubleday, New York, 1992, vol. 2 p. 744-745.

{2}  For a discussion of pistis in Moroni 7  see the following chapters of Who Ascend into the Hill of the Lord.
.         Moroni 7: Faith, Hope, and Charity, 696
.         Meaning of “Faith”– pistis, 697
.         A Meaning of “Hope,” 710
.         A Meaning of “Charity,” 714
You can download, free, all or any portion of the book from this website. It is located under “Published Books.”

{3}  I later included it in Who Shall Ascend into the Hill of the Lord, 710-11.

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