According to 3 Nephi 9:14, God receives “whosoever will come.”
The only condition is willingness. Christ’s voice in the darkness makes the invitation universal, immediate, and personal.
📜 14 Yea, verily I say unto you, if ye will come unto me ye shall have eternal life. Behold, mine arm of mercy is extended towards you, and whosoever will come, him will I receive; and blessed are those who come unto me.
📜 15 Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning. I am in the Father, and the Father in me; and in me hath the Father glorified his name.
“Come”
Scripture consistently ties “come unto Christ” with being received, healed, or given life.
• Matthew 11:28 — “Come unto me… and I will give you rest.”
• John 6:37 — “Him that cometh to me I will in no wise cast out.”
• 2 Nephi 26:33 — He invites all to come; none are denied.
• Alma 5:33 — “The arms of mercy are extended… and he saith: Repent, and I will receive you.”
Here are the cross-reference scriptures that the LDS literature has picked as the scriptures to go with "come."
📜 14 And it came to pass that when my father had read and seen many great and marvelous things, he did exclaim many things unto the Lord; such as: Great and marvelous are thy works, O Lord God Almighty! Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth; and, because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish!
📜 24 He doeth not anything save it be for the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw all men unto him. Wherefore, he commandeth none that they shall not partake of his salvation.
🗝📜 25 Behold, doth he cry unto any, saying: Depart from me? Behold, I say unto you, Nay; but he saith: Come unto me all ye ends of the earth, buy milk and honey, without money and without price.
📜 26 Behold, hath he commanded any that they should depart out of the synagogues, or out of the houses of worship? Behold, I say unto you, Nay.
📜 27 Hath he commanded any that they should not partake of his salvation? Behold I say unto you, Nay; but he hath given it free for all men; and he hath commanded his people that they should persuade all men to repentance.
📜 28 Behold, hath the Lord commanded any that they should not partake of his goodness? Behold I say unto you, Nay; but all men are privileged the one like unto the other, and none are forbidden.
📒 Alma 5
📜 33 Behold, he sendeth an invitation unto all men, for the arms of mercy are extended towards them, and he saith: Repent, and I will receive you.
🗝📜 34 Yea, he saith: Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely;
📜 35 Yea, come unto me and bring forth works of righteousness, and ye shall not be hewn down and cast into the fire—
📜 36 For behold, the time is at hand that whosoever bringeth forth not good fruit, or whosoever doeth not the works of righteousness, the same have cause to wail and mourn.
Across all these passages, the word “come” forms one of the most consistent covenant invitations in scripture. The New Testament verses show Christ personally calling the weary, the cast‑out, and the seeking to draw near and receive rest, acceptance, and life. The Book of Mormon passages deepen that same theme but add something uniquely expansive: they emphasize that no one is ever turned away.
1 Nephi 1:14 frames “coming unto God” within His mercy over all the inhabitants of the earth—His nature guarantees that those who come will not perish. 2 Nephi 26:24–28 intensifies the universality: Christ does everything for the benefit of the world, denies none, forbids none, excludes none, and offers salvation “without money and without price.” Alma 5:33–36 then personalizes the invitation again—His arms of mercy are extended, His voice calls “Come unto me,” and He promises nourishment, life, and reception to all who respond.
The significance of these added LDS cross‑references is that they transform “come” from a simple directional verb into a doctrinal pattern: God’s character is revealed through His invitation. He is merciful, inclusive, unrestrictive, and proactive in reaching out. The Book of Mormon passages especially insist that the invitation is not selective or conditional on background, status, or prior worthiness. Instead, the only condition is willingness.
Together, these scriptures show that “come unto Christ” is not merely an action—it is the doorway to being received, healed, nourished, and made alive by a God who never commands anyone to depart and never forbids any soul from approaching Him.
Eternal life is consistently defined as. relationship with God through Christ.
• John 17:3 — Eternal life is to know the Father and the Son.
• Mosiah 5:15 — Being “steadfast and immovable” leads to being “brought to heaven… to have everlasting salvation.”
• 3 Nephi 15:9 — “Look unto me, and endure to the end, and ye shall live.”
Here are the cross-reference scripture that the LDS literature has picked as the scriptures to go with "eternal life."
📕 John 3
📜 16 ¶ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Closing Summary — “Eternal life”
Across these passages, “eternal life” is not presented as merely endless existence but as a living, covenantal relationship with God through Christ. John 17:3 defines it directly: to know the Father and the Son. Mosiah 5:15 and 3 Nephi 15:9 expand that definition by showing how steadfastness, endurance, and looking to Christ bind a soul to Him in a way that leads to everlasting salvation and divine life.
The added cross‑reference, John 3:16, is significant because it anchors the entire LDS doctrine of eternal life in God’s love and Christ’s gift. It emphasizes that eternal life is offered because “God so loved the world,” and that believing in Christ—trusting, turning, and coming to Him—opens the way to life that does not perish. This verse ties the relational definition of eternal life to the motive behind it: divine love reaching out to all humanity.
Together, these scriptures show that eternal life is both a gift and a relationship—rooted in God’s love, revealed in Christ, and received by those who look to Him, believe in Him, and endure with Him.
The “arm” symbolizes divine reach, rescue, and covenant embrace.
• Isaiah 40:11 — He gathers His lambs “with his arm.”
• Mormon 5:11 — “The arm of mercy hath been extended.”
• D&C 6:20 — “I am in your midst, and mine arm is over you.”
Christ’s “arm of mercy” is not passive; it is extended, active, and waiting.
Here are the cross-reference scripture that the LDS literature has picked as the scriptures to go with "arm."
📜 16 ¶ And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.
📒 Alma 19
📜 36 And thus the work of the Lord did commence among the Lamanites; thus the Lord did begin to pour out his Spirit upon them; and we see that his arm is extended to all people who will repent and believe on his name.
Across these passages, the “arm” of the Lord consistently represents divine intervention, covenant loyalty, and personal rescue. Isaiah 40:11 shows the arm as gentle and gathering; Mormon 5:11 and D&C 6:20 show it as merciful, extended, and protective. The image is never static—God’s arm moves toward His children, not away from them.
The added LDS cross‑references deepen this theme. Isaiah 59:16 reveals that when no mortal intercessor could save, God’s own arm brought salvation, underscoring that redemption is ultimately His work, not humanity’s. Alma 19:36 then widens the scope: His "arm" is extended “to all people who will repent and believe,” showing that divine rescue is not limited by lineage, history, or nation. It is universally offered.
Together, these scriptures show that the “arm of mercy” is both powerful and personal—strong enough to save when no one else can, and extended far enough to reach every soul willing to turn toward Him.
3 Nephi 9:15 — Cross‑reference words
“Created”
Christ identifies Himself as the Creator, matching New Testament declarations.
• John 1:🗝1–3 — “All things were made by him.”
• Colossians 1:16 — “By him were all things created.”
• Hebrews 1:1, 🗝2, & 3 — The Father “made the worlds” by the Son.
Creation authority reinforces the weight of His invitation: the One who made all things invites all things to come.
Here are the remaining cross-reference scripture that the LDS literature has picked as the scriptures to go with "created."
📜 4 And they are one God, yea, the very Eternal Father of heaven and of earth.
📜12 And also that ye might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning; and that ye might know of the signs of his coming, to the intent that ye might believe on his name.
📒 Ether 4
📜 7 And in that day that they shall exercise faith in me, saith the Lord, even as the brother of Jared did, that they may become sanctified in me, then will I manifest unto them the things which the brother of Jared saw, even to the unfolding unto them all my revelations, saith Jesus Christ, the Son of God, the Father of the heavens and of the earth, and all things that in them are.
📜 9 Behold, I am Jesus Christ, the Son of the living God, who created the heavens and the earth, a light which cannot be hid in darkness;
Across the New Testament passages, Christ is unmistakably identified as the Creator: all things were made by Him, through Him, and for Him. This creative authority gives weight to His invitation in 3 Nephi 9:15—the One who formed the heavens and the earth is the same One extending mercy, calling all to come, and offering life.
The additional LDS cross‑references deepen and broaden this doctrine. Mosiah 15:4 affirms that Christ and the Father act in perfect unity as “one God,” the Eternal Father of heaven and earth. Helaman 14:12 explicitly names Jesus Christ as “the Creator of all things from the beginning,” tying creation to His coming and His signs, so that belief in His name becomes anchored in His identity as Maker. Ether 4:7 reinforces this by having Christ Himself declare that He is “the Father of the heavens and of the earth, and all things that in them are,” linking creation to revelation, sanctification, and faith. Doctrine and Covenants 14:9 then brings the same truth into the Restoration era: Jesus Christ, the Son of the living God, created the heavens and the earth and shines as a light that cannot be hidden.
The significance of these added scriptures is that they show a unified witness across dispensations: the Creator is the Redeemer, and the One who made all things is the One who invites all things to come unto Him. Creation is not a distant act but a foundation for covenant relationship. His power to create becomes the assurance that He has power to save, reveal, sanctify, and receive every soul who turns toward Him.
Christ’s unity with the Father is relational, functional, and revelatory.
• John 14:10–11 — “I am in the Father, and the Father in me.”
• John 17:21–23 — The oneness of Father and Son is the pattern for covenant unity.
• 3 Nephi 11:27 — The Father “glorified his name” in the Son.
This unity means His words are the Father’s words, His mercy the Father’s mercy, His receiving the Father’s receiving.
Here is the cross-reference scripture that the LDS literature has picked as the scriptures to go with "I"
🗝📜 23 And now Father, I pray unto thee for them, and also for all those who shall believe on their words, that they may believe in me, that I may be in them as thou, Father, art in me, that we may be one.
📜 29 Father, I pray not for the world, but for those whom thou hast given me out of the world, because of their faith, that they may be purified in me, that I may be in them as thou, Father, art in me, that we may be one, that I may be glorified in them.
Across these passages, Christ’s declaration “I am in the Father, and the Father in me” reveals a unity that is not symbolic but deeply relational and perfectly aligned. John 14:10–11 shows that His words and works flow from the Father. John 17:21–23 expands this unity outward, offering it as the pattern for covenant discipleship. 3 Nephi 11:27 confirms that the Father glorifies His name in the Son, showing their unity in purpose, authority, and revelation.
The added LDS cross‑references in 3 Nephi 19 intensify this theme by shifting from description to intercession. In verses 23 and 29, Christ prays that His disciples—and all who will believe through their words—may experience the same unity He shares with the Father. This is not merely doctrinal; it is invitational. Christ desires to be in His followers as the Father is in Him, creating a shared oneness rooted in faith, purification, and divine glory.
The significance of these added scriptures is that they reveal the full scope of Christ’s unity with the Father: it is not only a truth about His identity but a destiny offered to His people. The oneness of Father and Son becomes the model, the promise, and the prayer for all who believe.
Who will God receive?
Anyone who will come.
Christ extends His arm of mercy to all, and the Creator Himself promises eternal life to any soul who turns toward Him. His unity with the Father guarantees that this invitation is divine, complete, and trustworthy.
3 Nephi 9:14–15 reveals a God who invites, receives, creates, and unites. Every cross‑reference—whether from the Old Testament, the New Testament, the Book of Mormon, or the Doctrine and Covenants—echoes the same truth: Christ’s voice is always extended toward the willing soul.
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