1 AND it came to pass that as the disciples of Jesus were journeying and were preaching the things which they had both heard and seen, and were baptizing in the name of Jesus, it came to pass that the disciples were gathered together and were united in mighty prayer and fasting.

2  And Jesus again showed himself unto them, [ One may imagine the many things that might have been on their minds as the disciples prayed. 3 Nephi28 indicates that these disciples had experienced rough times during this ministry among the people and were even mistreated. Those who had survived the major catastrophes in which their houses were destroyed and loved ones were lost were likely focused on rebuilding their lives. The people’s reception of the disciples may not have been as positive as they had hoped. It may have been difficult for the disciples to explain the indescribable experience with the Savior to people who had not been there at the Bountiful temple. Possibly, the disciples were praying for a blessing that would allow them to be instruments in recreating what they had experienced. They may also have been praying about a name for the group of followers of Christ. After all, what should they call themselves now?This appearance was, at a minimum, the Savior’s third time among the people. He asked these disciples, “What will ye that I shall give unto you?” Their request was, “We will that thou wouldst tell us the name whereby we shall call this church.” They then added, “for thereare disputations among the people concerning this matter.” At this point, the followers of Jesus understood that the Law of Moses had been fulfilled in Christ, requiring them to abandon much of the old tribal-based organization and rules that were essential for living the Law of Moses. For example, followers of the Law of Moses needed to know what family they belonged to in order to fulfill many of the requirements under marriage laws. Knowing a person’s family lineage was necessary for making sense of land and inheritance rights under the Law of Moses. Now, the Nephite people were living in a day of no “-ites.” The people also had all things “in common” rather than in separate tribes. so, this was a different world for them, and naturally an early question that arose was, “Under what name should we now be known?” ] for they were praying unto the Father in his name; and Jesus came and stood in the midst of them, and said unto them: What will ye that I shall give unto you?

3 And they said unto him: Lord, we will that thou wouldst tell us [ So they are already call the church "The Church of Christ" see 3 Ne 26:21 but they are looking for the Lord to tell them directly whether that is correct. ] the name whereby we shall call this church; for there are disputations among the people concerning this matter.

4 And the Lord said unto them: Verily, verily, I say unto you, why is it that the people should murmur and dispute because of this thing? [ In part you have much to do in getting your lives in order and that is more important than disputing on the name of the church. It does not really matter what you call the church if you are not doing the things that you have been taught anyway. Build the church on the principles of the gospel and live them. ]

5  Have they not read the scriptures, which say ye must take upon you the name of Christ, [ Don't you think that this is something that should be contained in the Old Testament, as it sounds pretty important to me. But where is it located? This is Christ speaking to them do you think that he would know what is in their scriptures? Absolutely he would, so it is written in their plates of brass, they know about his, they already know that this is what they should be doing. In the Hebrew Book Of Enoch Enoch features the importance of taking upon ourselves the name of Christ. names, corresponding to the seventy tongues of the world,"s were Ishmael asks, "Why are thou called by the name of thy Creator?"s? Later on, the Lord Himself explains, "I committed to him Wisdom and Intelligence more than (to) all the angels. And I called his name the LESSER YAH."(3 Enoch 48-C:2) Enoch isn't the only one called after the Messiah. In chapter 10, Enoch reveals a whole company of "honored and revered ones, who are called YHWH, by the name of their King. "(3 Enoch 10:3) Apparently, taking the name of Christ isn't an unspeakable heresy. Imagine the accusations of blasphemy that would fly if the Creedists had heard someone call themselves "the Lesser Christ" or something like that: "And He called me THE LESSER YHWH in the presence of all His heavenly household."*(3 Enoch 12:5) These honored ones have literally taken upon themselves the name of the Messiah. The apocryphal Apocalypse of Elijah rings a familiar tune when it describes the "last times" and the taking of names: The Lord said, "I will write My name upon their forehead and I will seal their right hand, and they will not hunger or thirst." ... Now those upon whose forehead the name of Christ is written and upon whose hand is the seal both the small and the great, will be taken up upon their wings and lifted up before his wrath. (Elijah 1:9, 5:4) Was this what Christ was referring to when He referenced a scripture saying "For by this name ye shall be called at the last day"? which we read here. One cannot find any such reference in the traditional canon. Perhaps the Nephites had access to the Slavonic Book of Enoch, or the Apocalypse of Elijah? If they did, it might explain why the Risen Jesus assumes "the people" should already know about taking upon themselves the name of the Messiah at the last day. Another custodian of the brass plates, King Benjamin, seems to draw from Enoch for his material. Following the perfect brass plate pattern, King Benjamin begins by reminding the crowd that the "[Son of God]'s blood atoneth for the sins of those who have fallen by the transgression of Adam." (Mosiah 3:11) When the people believe him, King Benjamin encourages them to "take upon them] the name of Christ" and "that [they] should remember to retain the name written always in [their] hearts."(Mosiah 5:9,12) Benjamin isn't the originator of this metaphor; he's reading apocryphal material on the brass plates. ] which is my name? For by this name shall ye be called [ Regarding the doctrinal content of this verse, see Mosiah 5:7-12. ] at the last day;

6 And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day.

7 Therefore, whatsoever ye shall do, ye shall do it in my name; therefore ye shall call the church in my name; [ I find this significant in that in 2018 President Nelson re-emphasized that we are not the mormon church but the Church of Jesus Christ of Latter day Saints. The name“Christ” is an English word that derives from the Greek word christein,which means “to anoint,” and thus it is a good translation of the Hebrew word mashiach(from which we get the word “messiah”) which also means “anointed.”The sacredness and importance of the name of the Lord is one of the first lessons of holiness. When you bear the name of Jesus Christ—the name of Jehovah—that makes you a holy person. On the crown or headpiece of the high priest officiating at the Temple of solomon were the words: “Holiness to Jehovah.” The name of Jehovah was on his forehead because he, as the high priest, represented Jehovah and that made him a holy being. Power is exercised and holiness flourishes when the name of Jesus Christ, the Anointed One, is invoked or solemnly mentioned. In the world of the Old Testament, knowing the holy name by which the Lord was known in that era—namely Jehovah or Yahweh—was a key to sacred power. In the book of Acts, Peter, James,and John used the name of Jesus to heal people. In fact, using the name of Jesus Christ was what got these apostles in trouble with the Sanhedrin, who said that they could perform all the miracles they wanted, but not in the name of Jesus. Faced with this order, Peter and the other apostles refused to be restricted and reaffirmed that they would “obey God rather than men” (Acts 5:29). Knowing and using the Lord’s name was that important to them.In 3 Nephi, Jesus extended this holiness to every member of his Church. When we partake of the sacrament, we all take upon ourselves the name of Jesus Christ. Maybe we do not think about that part of the sacrament as something that sanctifies and makes us holy, but being the bearer of his sacred name certainly renders us holy. And likewise, bearing the name of Jesus Christ makes the Church holy. 1014JohnW.WelchNotesWe are commanded not to take the Lord’s name in vain. If we are cavalier or insincere in bearing the name of Jesus Christ, if we ignore the privilege of bearing his name, or if we are embarrassed by who we are by bearing the name of Christ, aren’t we bearing the name “in vain”? If so, we are violating one of the very first and most important commandments. Given the opportunity, the disciples directed the question to Jesus. The Lord’s response was, “Verily, verily, I say unto you, why is it that the people should murmur and dispute because of this thing? Have they not read the scriptures, which say ye must take upon you the name of Christ, which is my name? For by this name shall ye be called at the last day” (vv.4–5). Jesus’s use of these words points back to King Benjamin and his people when they took upon themselves the name of Jesus Christ as part of the covenant. This was also done in 3Nephi 18 and other places. Here however, not only have the people taken the name of Jesus Christ upon themselves individually, but Jesus now also applied the name to them collectively. Why is the name of theChurch so important? What is in a name? And why was it important for the name of the Church to be revealed in this particular way? These questions are well worth pondering. The full name by which the Church was to be named in the modern dispensation was revealed in the Doctrine and Covenants 115:4–5: “For thus shall my church be called in the last days, even The Church of Jesus Christ of Latter-day Saints. Verily I say unto you all: Arise and shine forth, that thy light may be a standard for the nations.”On August 16, 2018, President Russell M. Nelson sent out an official statement about the name of the Church in which he announced, The Lord has impressed upon my mind the importance of the name He has revealed for His Church, even The Church of Jesus Christ of Latter-day Saints. We have work before us to bring ourselves in harmony with His will.In the following October 2018 General Conference, President Nelson further explained: The name of the Church is not negotiable. When the Savior clearly states what the name of His Church should be and even precedes His declaration with, “Thus shall my church be called,” He is serious. And if we allow nicknames to be used or adopt or even sponsor those nicknames ourselves, He is offended.Church authorities and members have gone to extraordinary efforts to comply with the Prophet’s directive from the Lord, because when we remove the Lord’s name from the name of His Church, we inadvertently remove Him as the central focus of our worship and our lives. A nameis not merely something that goes on a billboard or a marquee. It really does define who the people are, and whose they are. Many churches select a particular doctrine to define themselves. The Baptists emphasize baptism. The Catholic Church emphasizes their role as the “catholic,” meaning “universal,” church. For Episcopalians, authority resides in their bishops, and the word “Episcopalian” comes from the Greek word episkopos,which means “bishop,” thus indicating that their highest authority stops at the level of bishop (and hence the Archbishop of Canterbury) and not at the level of the Pope in Rome. Presbyterians, presbyteroi,meaning the “elders” place authority in the local leaders, while Congregationalists see authority residing in the consent of the congregation. The Methodists have a method of perfection that was taught by John Wesley, and so they are known by that term because they follow that particular method. Here in 3 Nephi, in His answer to the disciples’ question, Jesus emphasized the point that this is Hischurch, the Church ofJesus Christ;and that is pointedly descriptive and prescriptive. For Latter-day Saints, authority emanates from Jesus Christ.Personal names are very significant in an individual’s development and consciousness, and likewise it is also important in the development of the identity of any organization and the people who belong to it. It was important to the Nephite people to have a name given to them by Jesus, just as the name of The Church of Jesus Christ of Latter-day Saints is important for members today. When working on the Encyclopedia of Mormonismin 1990, we as editors wanted to use the complete name of the Church as often as possible. This created tension with the Macmillan managing editors because the name was so long. Macmillan guidelines set the parameters for this publication—no more than 1300 articles, no more than 500 pictures, and no more than 1,200,000 words. One executive explained, “Don’t ask for a single word more. We know how to say ‘no’ in every language spoken on the planet.” Nevertheless, we still made a point of using the complete name for Christ’s church as often as possible—even though it cost us words. And after President Nelson’s emphasis, I’m glad we did. There is no conclusive information about who was the first person to refer to members of The Church of Jesus Christ of Latter-day Saints as “Mormons.” Perhaps it was an 1831 article that appeared in an Ohio newspaper calling this group that had now started gathering in Kirtland, Ohio, “the Mormonites.”The word “Mormonites” was then shortened to “Mormons.”so, it appears that the nickname for the Church was introduced by the press. They had to have sound bites even then, and this turned out to be the sound bite for reports on this new religion in America. For many years, people generally referred to the Church as “the Mormon Church,” until President Nelson’s official statement. Even in the past, the word “Mormon” was used only for clarification or convenience—it was never to be used officially. Church members and even Church nomenclature and publications used the name “Mormon”—the “Mormon Tabernacle Choir” and the “Mormon Pioneer Trail.” That is no longer acceptable according to the official style guide of the Church. It gives the following instruction: While the term “Mormon Church” has long been publicly applied to the Church as a nickname, it is not an authorized title, and the Church discourages its use. Thus, please avoid using the abbreviation “LDS”or the nickname “Mormon” as substitutes for the name of the Church, as in “Mormon Church,”“LDS Church,”or “Church of the Latter-day Saints.”The “Mormon Tabernacle Choir” has now been officially renamed as “The Tabernacle Choir at Temple Square,” just as other adjustments have been made in Church nomenclature. Members of The Church of Jesus Christ must never shy away from or fail to reflect the true leader of His Church and the correct name of His Church. The question asked by the Nephite disciples was crucial, and the answer brings great blessings to members of Christ’s church. At the October 2018 General Conference, President Russell M. Nelson assured members of the Church: I promise you that if we will do our best to restore the correct name of the Lord’s Church, He whose Church this is will pour down His power and blessings upon the heads of the Latter-day Saints, the likes of which we have never seen. We will have the knowledge and power of God to help us take the blessings of the restored gospel of Jesus Christ to every nation, kindred, tongue, and people and to prepare the world for the Second Coming of the Lord.President Nelson reinforced that promise in the April 2020 General Conference: Previously, I promised that if we would ‘do our best to restore the correct name of the Lord’s Church,’ He would ‘pour down His power and blessings upon the heads of the Latter-day Saints, the likes of which we have never seen.’ I renew that promise today ] and ye shall call upon the Father in my name that he will bless the church for my sake.

8 And how be it my church [ Mine elect, my people are those that hear my voice and harden not their hearts D&C 29:7 that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem. Moses 7:62 - among my people who do repent and are baptized in my name - 3 Nephi 18:16 it is my church, if it so be that they are built upon my gospel - 3 Nephi 27:8 for the works which ye have seen me do that shall ye also do 3 Nephi 27:21. ] save it be called in my name? For if a church be called in Moses’ name then it be Moses’ church; or if it be called in the name of a man then it be the church of a man; but if it be called in my name then it is my church, if it so be that they are built upon my gospel.

9 Verily I say unto you, that ye are built upon my gospel; therefore ye shall call whatsoever things ye do call, in my name; therefore if ye call upon the Father, for the church, if it be in my name the Father will hear you;

10 And if it so be that the church is built upon my gospel then will the Father show forth his own works in it.

11 But if it be not built upon my gospel, and is built upon the works of men, or [ An equation of the works of men and the works of the devil, not a conditional.  The works of men are the works of the devil, cf. Alma 5:41-42. ] upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return.

12 For their works do follow them, for it is because of their works that they are hewn down; therefore remember the things that I have told you.

13 Behold I have given unto you my gospel, [ Verses 13-22 provide the fundamentals of the gospel. 'good news' or 'glad tidings', And the Good news is: 1) Jesus has done the will of the Father  - “that I came into the world to do the will of my Father, because my Father sent me” (v13)

2)We will be judged – “even so should men be lifted up by the Father, to stand before me, to be judged of their works” (v14)
3)  Repentance – “whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father” (v16)
4) Make note it will happen - “he lieth not, but fulfilleth all his words” (v18)
5) “no unclean thing can enter into his kingdom” (v19)
6)  Baptism – “come unto me and be baptized in my name” (v20)

7) Follow his example – “for that which ye have seen me do even that shall ye do” (v21). What is there a difference between the words “my Gospel” (verses 13-22) and the word “my Doctrine” found in (3 Nephi 11:31–41)? In 3Nephi11, Jesus defines what He calls His “doctrine” as faith in Jesus Christ as the son of God, repentance, baptism, receiving the witness of the Holy Ghost, enduring to the end, and living together without disputation. Those precepts are what people today speak of as the first principles and ordinances of thegospel, and that is what the Nephite disciples had been going around teaching. Jesus had emphasized these points so much that some people today have used 3 Nephi 11 to claim that this is His only doctrine and the only content of the gospel. However, the points in 3 Nephi 11 were only the initial requirements. Here in 3 Nephi 27, the Savior used the more expansive word “gospel” rather than “doctrine,” and presented more detail on the core points of the Plan of Salvation in which “the doctrine of Christ” isembedded. The “gospel” includes not only what Jesus will do in order to deliver salvation to all mankind (3Nephi27:13–15), but also what people must do in order to “be lifted up at the last day” (3Nephi27:16–20). Altogether, this is “my gospel; and ye know the thingsthat ye must do” (3Nephi27:21). ] and this is the gospel which I have given unto you— [1] that I came into the world to do the will of my Father, because my Father sent me. [ A simple statement - I did what I was asked by the Father to do. The Fathers will in in this case being the working out of the atonement. ]

14 And my Father sent me that I might be lifted up upon the cross; and after that I had [ How could Joseph Smith have known? Biblical Hebrew begins subordinate clauses with prepositions plus a word that translates as that, such as in Ezekiel 40:1: "after that the city was smitten." Such a use of that in English is awkward and therefore rare. Yet it appears frequently in the Book of Mormon, another evidence of Hebrew influence. It was even more frequent in the 1830 edition, but many of the thats were dropped from later editions to read more smoothly.(The Maxwell Institute - Hebrew Background of the Book Of Mormon; John A. Tvedtnes) ] been lifted up upon the cross, that I might draw all men unto me, [ We have to believe on him inorder for him to be able to complete his mission; we have to be drawn to him to believe in him in order to be saved. ] that as I have been lifted up by men [2] even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—

15 And for this cause have I been lifted up; [ The reason why he was sacrificed on the cross. That he would answer for the sins of all man; therefore he will and can be their judge, according to the power of the Father (which is that he was part God - So he could do this) with that power of the father he had the ability to rasie himself from the dead. ] therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.

16 And it shall come to pass, that [3] whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world. [ What do we learn from this? 1) Jesus will be our judge 2) we can be found guiltless if we repent, are baptized and endure. ]

17 And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father.

18 And this is the word which he hath given unto the children of men. And for this cause he fulfilleth the words which he hath given, and [4] he lieth not, but fulfilleth all his words. [Make a note that this is not just a game so to speak, but the words -  or the judgement of all men will take place as outlined. How much differently would we live our life each day if we thought about the judgement which will surely happen?]

19 And [5] no unclean thing can enter into his kingdom; [ This is a foundational and ETERNAL LAW. (2 Ne. 2:5; 3 Ne. 27:19; 1 Ne. 10:21; 1 Ne. 15:34; Alma 11:37; Alma 7:21; Hel. 8:25; Moses 6:57; Eph. 5:5-6) The same thing that Alma taught or tried to teach Corianton in Alma 42:7 This is a law; it cannot be broken under any circumstance or he would cease to be God. ] therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, [ So now he will give us the definition of how we can have our garments washed in his blood; have the atonement applied in our behalf. That is by exercising faith in God through the change in our character - to develop our character to be like His. ] and the repentance [ Repentance is a word that means ‘the process of changing character,’ i.e. being better than one was before. Repentance is the process upon which exaltation is founded. The word ‘repent’ in both Hebrew and Greek is an archery term that means to ‘take aim again’ having ‘missed the target’ which is the definition of the word 'sin'. To ‘take aim again’ is practice, trying to improve by recognition and habit, allowing for the change of character as our ability changes. Recognizing the need to ‘take aim again’ is an integral part of repentance. If the need for change is unrecognized, there will be no “will” or reason for the change of character. ] of all their sins, and their faithfulness unto the end. [ The Savior suffered for our sins and we do not need to suffer if we would repent. He was willing to suffer so that He could offer the cleansing power of the Atonement to purify all God’s children from their earthly experience, thus allowing man to enter back into the presence of the Father. The onus is on all people to “wash their garments in [Christ’s] blood” through their faith, repentance, and faithfulness to the end. This is what the gospel is all about. What do we own him? Everything, Love, service, obedience. Is this not the reason for doing a lot of the things we do. We are commanded to do certain things and invited to a great many more of our own free will and choice. This is what we owe him as he expresses in the next verse. ]

20 Now this is the commandment: [ This is what you need to do in order to have the atonement applied for you. ] Repent, [ Change your character, take aim again. (Verse 19) ] all ye ends of the earth, and [6] come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, [ It is not enough to just be baptized; we must also be sanctified by the Holy Ghost that we can become pure enough to enter his presence. This is recognized on earth as well as in heaven, sealed on earth and sealed in heaven. ] that ye may stand spotless [ Clean. ] before me at the last day.

21 Verily, verily, I say unto you, this is my gospel; and ye know the things that ye must do in my church; [ The outline that he has just provided in the previous verses. So from what he has taught here The plan of mercy; the plan of salvation is the gospel of Jesus Christ. Mine elect, my people are those that hear my voice and harden not their hearts D&C 29:7 that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem. Moses 7:62 - among my people who do repent and are baptized in my name - 3 Nephi 18:16 it is my church, if it so be that they are built upon my gospel - 3 Nephi 27:8 for the works which ye have seen me do that shall ye also do 3 Nephi 27:21] for the works which ye have seen me do that shall ye also do; [7] that which ye have seen me do even that shall ye do; [ We have the same power, he has given it to us to use; to be like him, to become like him, to help his children. 3rd Article of faith, 4th Article of Faith. ]

22 Therefore, if ye do these things blessed are ye, for ye shall be lifted up at the last day.

23 Write the things which ye have seen and heard, save it be those which are forbidden.

24  Write the works of this people, [ The Savior was willing to suffer so that He could offer the cleansing power of the Atonement to purify all God’s children from their earthly experience, thus allowing man to enter back into the presence of the Father. The onus is on all people to “wash their garments in [Christ’s] blood” through their faith, repentance, and faithfulness to the end. This is what the gospel is all about. Every resurrected person will be judged by two kinds of records: (1) Records of the heavenly decrees, prophecies, doctrines, and laws that were established on earth, together with (2) the related records kept of the works of each person and the results of the choices made in light of that individual’s opportunities for learning and how well that knowledge was used. ] which shall be, even as hath been written, of that which hath been.

25 For behold, out of the books which have been written, and which shall be written, shall this people be judged, for by them shall their works be known unto men.

26 And behold, all things are written by the Father; [ ever deed is recorded, and because it is done by the Father is is accurate, without fault or prejudice ] therefore out of the books which shall be written shall the world be judged. [ The world be judged by the books written in heaven. so, if there is a heavenly record out of which people will be judged, then what purpose is the earthly record with respect to Judgement?  See 2 Ne. 30:16-18 for the answer ]

27 And know ye that ye shall be judges of this people, according to the judgment which I shall give unto you, which shall be just. Therefore, what manner of men ought ye to be? Verily I say unto you, even as I am. [ Interesting choice of words used here as "I AM" is One of the names used by the savior to declare who he was, and his mission. This bold declaration was given to the religious leaders of his day. "Verily , verily I say unto you, Before Abraham was, I am" (John 8:58) In so doing he, announced firmly to the nation of the Jews that he was the very same person who appeared to Abraham, Isaac, Jacob and Moses. The same God who labors in behalf of Israel, who will fulfill every assignment given him, and that he un-changeable "from eternity to eternity" (D&C 76:4) even "Jesus Christ, your Redeemer, the Great I AM, whose arm of mercy hath atoned for your sins"(D&C 29:1). ]

28 And now I go unto the Father. And verily I say unto you, whatsoever things ye shall ask the Father in my name shall be given unto you.

29 Therefore, ask, and ye shall receive; knock, and it shall be opened unto you; for he that asketh, receiveth; and unto him that knocketh, it shall be opened.

30 And now, behold, my joy is great, even unto fulness, because of you, and also this generation; yea, and even the Father rejoiceth, and also all the holy angels, because of you and this generation; for none of them are lost.

31 Behold, I would that ye should understand; for I mean them who are now alive of this generation; and none of them are lost; and in them I have fulness of joy. [ Imagine the comfort that the disciples must have felt to know that none from their current generation would be lost. That their disputations were not such that they would keep them from the fulness of living again with God. ]

32 But behold, it sorroweth me because of the fourth generation from this generation, for they are led away captive by him even as was the son of perdition; for they will sell me for silver and for gold, and for that which moth doth corrupt and which thieves can break through and steal. And in that day will I visit them, even in turning their works upon their own heads.

33 And it came to pass that when Jesus had ended these sayings he said unto his disciples: Enter ye in at the strait gate; for strait is the gate, and narrow is the way that leads to life, and few there be that find it; but wide is the gate, and broad the way which leads to death, and many there be that travel therein, until the night cometh, wherein no man can work. [ so what is he teaching them here? Since he is talking to the disciples here we can assume that since they are his disciples, since they were called to the work that they have already entered at the strait gate. In addition; they are sanctified (3 Ne. 19:25) and in the next chapter Jesus effectively makes their calling and election sure for nine of them and translates the other three.]