Comments on 3 Nephi 15 v1 Jesus concludes the recitation of the general message he delivered to the people around Jerusalem during his mortal ministry. He then tells them those who hear and remember and do his sayings will be raised up, or exalted, at the Day of Judgment. His comment in the latter half of the verse closely parallels that of Matt. 5:19. In the ch. 12 account that version is changed substantially from Matthew's version so as to address the subject of the fulfilment of the Law. But, here, clearly, the general idea of Matt. 5:19 is endorsed. Jesus' intent is to distance the Law from exaltation. Where observing the Law was formerly necessary for exaltation (the context of Matt. 5), it no longer is (the context of ch. 12). v2-10 Jesus senses the audience is confused over the implications of the ending of the Law (v. 2). He tells them not to be confused or wonder at the end of the Law (v. 3). Jesus explains to them that the Law of Moses is fulfilled (v. 4) because he is the one who gave the Law to Israel and his mission was to fulfill it (v. 5). He fulfilled it during his mortal ministry. The testimony and predictions of the prophets is not abolished because whatever predictions and testimonies did not specifically refer to his mortal ministry will still all be fulfilled (v. 6). In other words, any of the predictions not yet fulfilled will still be fulfilled, but those which have been fulfilled are over and done with, namely the Law of Moses. Jesus clarifies that the end of the Law does not mean an end to the covenant with Israel (v. 7). All of those things pertaining to Israel which have not been fulfilled will still be fulfilled, even though the Law has already been fulfilled (v. 8). Then, for emphasis, Jesus tells them that he embodies and personifies the Law, he is the light, meaning the example, of the Law. Those who look to and follow his example will have eternal life (v. 9). The Law and the Prophets testify of him, so they should keep his sayings (v. 10). As the Law and Prophets pointed Israel to Christ's mortal ministry, now that his mortal ministry is completed he represents and embodies those predictions. The implication is that Jesus cannot be destroying or invalidating or contradicting the Law and Prophets because he fully represents them. Even as he is alive, so are the Law and Prophets alive. But, those predictions are fulfilled in him. As Moses and the Prophets all pointed Israel to Christ before he came, now that Christ is in their presence their testimony points Israel at him and tells them to listen to him. The Law and the Prophets are his former witnesses, but now he is present telling them firsthand what they should be doing. From Jesus' comments we can safely assume the people were generally having difficulty figuring out where the Law ended and the covenant with Israel started. It was made very clear to them repeatedly, at least in theory, that the Law would cease (cf. 2 9:17). But once it came time for the Law to cease in practice the people didn't really know what to do. The Lord's statement in 9:19 says He will no longer accept literal sacrifices, which is easy enough to stop, but what about all of the other peripheral covenants and activities ascribed to the Law? Given the selective holdovers from the Law in our present day worship (e.g., the Sabbath, exclusive formal Temple worship, the Sacrament being derivative of the Passover meal) we should sympathize with the difficulty they were having at the time when it came to letting go of the Law. Yes, all of the spiritual content of the Law continued to be in force, hence the Sermon on the Mount, but which of the outward performances stay and which go? It would have been a real dilemma to draw lines without the Lord stepping in Himself. This dilemma is manifested in all of the conflict Paul found himself in throughout the book of Acts as he was battling the Judaizers within the Church in the Old World. Jesus eliminates that problem in the New World by stepping in personally to deal with it. v11-24 After the discussion in v. 2-10 about how the Law is over but the covenant with Israel is not, Jesus speaks specifically to the twelve disciples concerning the present state of the covenant with Israel (v. 11). He tells them they are to be an example to this remnant of the tribe of Joseph (v. 12) in their promised land (v. 13). The Father has never had Jesus tell Judah at Jerusalem anything specific about this remnant of Joseph (v. 14-15), except that there were some scattered sheep who needed shepherding (v. 16), because of their own rebelliousness and iniquity (v. 17). It was precisely because of their rebelliousness that this remnant of Joseph was separated from them (v. 19). And, there are also other remnants of other tribes of Israel separated from them, of which they are equally ignorant (v. 20). This remnant of Joseph, and presumably these other scattered remnants of Israel as well, are who Jesus was referring to when he told Judah at Jerusalem there were scattered sheep who needed shepherding (v. 21). However, when he told them about the other sheep they mistakenly thought he was talking about the Gentiles (v. 22). They didn't realize Christ would never go to the Gentiles, but would send the Spirit to them (v. 23, cp. 1 Ne. 10:11, 2 Ne. 26:13, John 16:7). The fact that he is with them now and speaking to them personally indicates they are his sheep and he is their shepherd (v. 24), and therefore part of the covenant with Israel. Copyright © 2001 by S. Kurt Neumiller . All rights reserved. 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