This article is part of a series on Contradictions between the Book of Mormon and the Bible. Click on the link to access a brief overview of the series.  

The foundational claim of the Latter-day Saint tradition, popularly known as Mormonism, is that God inspired Joseph Smith to translate the Book of Mormon, an ancient Christian scripture produced by Israelites known as the Nephites who lived in the Americas and that was delivered to Joseph by Moroni, the last of the Book of Mormon authors. The pinnacle of the Book of Mormon narrative is the repeated bodily visitations of Jesus Christ to the Nephites shortly after his ascension from the Jerusalem area into heaven. The modern publication of the Book of Mormon is the inaugural public event in what Mormons regard as the “Restoration”—the reversal of the supposed “Great Apostasy” by the reestablishment of true, full Christianity on earth in the institution, scriptures, leaders, teachings, and practices of the Church of Jesus Christ of Latter-day Saints.

At the core of the Book of Mormon story, and thus of the whole complex claim of the LDS restoration through Joseph Smith, lies a little-known contradiction between the Book of Mormon and the Bible. To state the problem briefly, whereas the Book of Mormon says that Jesus visited the Nephites personally and bodily after his ascension (3 Nephi 10:18–19), the Bible says that following his ascension (Acts 1:9–11) Jesus was going to remain in heaven until “the times of restitution of all things” (Acts 3:21 KJV).¹

I explore the problem thoroughly in this paper. After reviewing what the Book of Mormon says in detail, I examine what the New Testament says on the matter, focusing especially on Acts 1–3 but also considering other New Testament texts. Along the way, I consider explanations offered by LDS authors.

Christ’s Ascension and Afterwards in the Book of Mormon

The Book of Mormon contains at least seven references to the ascension of Jesus Christ. These texts all refer to a single event that followed Christ’s resurrection from the dead:

“having gained the victory over death . . . having ascended into heaven” (Mosiah 15:8–9a).
“his resurrection and ascension into heaven” (Mosiah 18:2).
“the resurrection of Christ and his ascension into heaven” (Alma 40:22).
“soon after the ascension of Christ into heaven” (3 Ne. 10:19).
“after his ascension into heaven” (3 Ne. 11:12).
“before I ascended to my Father” (3 Ne. 15:1).
“Christ hath ascended into heaven, and hath sit down on the right hand of God” (Moroni 7:27).

It is clear that these texts refer to the event commonly known in Christian discourse as “the ascension,” the event of Christ departing physically from the earth up into heaven. This event is narrated only by Luke (Luke 24:50–52; Acts 1:9–11), but it is mentioned in several other places in the New Testament (John 3:13; 6:62; 20:17; Acts 2:34–36; Eph. 4:8–10). I cite these New Testament texts here only to establish that there was a single well-known event to which the Book of Mormon clearly refers. As LDS scholar John Tvedtnes puts it, “Mormon’s reference to the appearance of the Savior to the Nephites ‘soon after the ascension of Christ’ (3 Nephi 10:18–19) implies that this ‘ascension’ was a specific, earlier event.”²

The statement just quoted is the key text, which we should read in full:

And it came to pass that in the ending of the thirty and fourth year, behold I will shew unto you that the people of Nephi which were spared, and also they which had been called Lamanites, which had been spared, did have great favors shewn unto them, 10:19 and great blessings poured out upon their heads, insomuch that soon after the ascension of Christ into heaven, he did truly manifest himself unto them, shewing his body unto them, and ministering unto them; and an account of his ministry shall be given hereafter. (3 Ne. 10:18–19)

Likewise, we are told that once Christ did appear to the Nephites, they remembered that he was to “show himself unto them after his ascension into heaven” (11:12). According to these passages and in light of earlier texts that explicitly refer to the ascension as an event that followed Jesus’ resurrection (Mosiah 15:8–9; 18:2; Alma 40:22), as of course is the case in the New Testament as well, the Book of Mormon presents the following chronological series of events:

1. Christ’s death
2. Christ’s resurrection³
3. Christ’s ascension
4. Christ’s visits to the Nephites

A close reading of the narrative in 3 Nephi confirms this analysis. We are told that on the fourth day of the first month of the 34th year there were three hours of cataclysms (3 Ne. 8:5, 19), corresponding to the time of Christ’s death, followed by three days of darkness (8:23; 10:9), corresponding to the period between Christ’s death and resurrection. Later, “in the ending of the thirty and fourth year . . . soon after the ascension of Christ into heaven, he did truly manifest himself unto them,” that is, to the Nephites (10:18–19). We are told about three separate visitations of Jesus to the Nephites, each ending with Jesus ascending again. The first visitation apparently takes place on one long day (11–18). The second visitation, which begins the next day, runs for a period of three days (19:15–26:15). Later still, the twelve Nephite disciples are journeying through the land baptizing and ministering, an activity which presumably transpired for days if not weeks. While they were engaged in this activity, Jesus showed himself to them, spoke to them, and then departed (27:1–28:12). We are not told how long this visit lasted; it might have been as short as one day, but the text gives no reason to limit the visit to a single day. After some reflections (29–30), Nephi states that the thirty-fourth year had passed away (4 Ne. 1:1).

At a minimum, the three visitations themselves would have occupied at least five days and perhaps more, with just the passage of a night between the first and second visits and a longer interval between the second and third visits. Thus the narrative of 3 Nephi 11–30 must cover a period of at least a week (on an implausibly compressed interpretation) and most likely covers a period of a few weeks, perhaps a month or possibly somewhat longer. Thus, putting these narrative details into the context of the chronological statements that frame the narrative of Jesus’ visitations to the Nephites (1 Ne. 10:18–19; 4 Ne. 1:1), a straightforward reading of the account results in the chronological outline shown in Table 1: 

Let us stipulate for the sake of analysis that the ascension mentioned in 3 Nephi 10:18–19 occurs forty days after Jesus’ ascension, based on Acts 1:3. (This is the longest period of time that any LDS authors consider.) In that case, the ascension would occur sometime in the second half of Month 2. (Forty days after day 7 of the first month would take us to sometime between day 16 and day 19 of the second month, depending on how many days are allotted to each month.) Jesus’ first visitation to the Nephites could, hypothetically, begin anytime “soon” after that point, perhaps even in Month 3, since 3 Nephi 26:16–27:1 allows for the passage of a considerable period of time for the Nephites to begin implementing Christ’s instructions to them and for the Nephites to engage in journeying about the land to preach and baptize people.

We do not need to force the textual data into a precise timetable. The narrative, as it stands, allows for a period of anywhere from a few days to over half a year between Jesus’ ascension from the Old World to his first visitation to the Nephites in the New World. The first visitation could be dated toward the end of Month 2 or perhaps as late as the end of Month 11. The visitations could run through a period of one month or for perhaps six months or even longer. For our purposes, it does not matter. What is important is that the narrative clearly supports the understanding that Jesus’ visitations began sometime after “the ascension of Christ,” whenever that event is dated.

The analysis here agrees with most LDS interpretations of 3 Nephi. For example, James Talmage estimated that that the descent took place “about six weeks or more after the events” of Jesus’ resurrection and immediately associated events. In a footnote, Talmage cites 3 Nephi 10:18 and comments, “Bear in mind that Christ’s ascension took place forty days after His resurrection.”⁴ Kelly Ogden and Andrew Skinner, after briefly mentioning the notion that Jesus might have appeared to the Nephites on the very day of his resurrection, quickly drop that idea and quote Talmage in approval of his interpretation.⁵ Sidney Sperry thought that the text “would seem to show that nearly a year passed by after the great three days of darkness and destruction before our Lord appeared to the Nephites,” though he commented that this may seem “difficult to believe.”⁶ Allowing some passage of time between Christ’s resurrection and ascension, Sperry’s position is fairly typical. Bruce McConkie concluded that it was “several months after the Ascension on Olivet” that Jesus appeared and began ministering to the Nephites.⁷ The Doctrinal Commentary on the Book of Mormon and The Book of Mormon Study Guide both cite McConkie with approval on this point.⁸ Grant Hardy draws the same conclusion that the gap was “several months” in a brief comment.⁹ Note that whether the period of time was “about six weeks or more” (Talmage) or “several months” (McConkie), statements that are actually compatible with each other (since Talmage uses the qualification “or more”), these estimates agree with the conclusion that 3 Nephi definitely places the first visitation of Jesus to the Nephites sometime after the ascension that Luke says occurred forty days after Jesus’ resurrection. The fact that Talmage and McConkie were both apostles from different generations as well as highly respected scholars gives their estimates added weight.

Other LDS writers have reached essentially the same conclusion, while disagreeing about the length of time between Christ’s ascension and his first appearance to the Nephites. According to S. Kent Brown, “the cumulative evidence” shows that most likely Christ initiated his visits to the Nephites “well into the latter half of the year.”¹⁰ Monte Nyman suggests that “in the ending of the thirty and fourth year” might “mean that which followed the beginning or in the rest or remainder of the year.” Following Joseph Fielding Smith, Nyman argues that Christ’s appearance to the Nephites more likely happened “only a few weeks after the sign of his death,” while accepting the statement that it was “soon after the ascension of Christ into heaven” (3 Nephi 10:19).¹¹ In his commentary on the Book of Mormon, Brant Gardner argues that no firm decision can be justified on the length of time, but simply accepts the timeframe between the ascension and the end of the 34th year.¹²

The one significant and yet only partial exception seems to be John Tvedtnes, who argues that Jesus may have ascended sometime on the same day as his resurrection. In this regard he expresses skepticism about Luke’s reliability in the account in Acts 1:3–11 of Christ’s ascension forty days after his resurrection. Yet Tvedtnes does not question that according to 3 Nephi 10:18–19 Christ’s first appearance to the Nephites took place “soon after the ascension of Christ,” whenever that occurred.¹³

In addition to the matter of the timeframe of Christ’s appearances to the Nephites, we must note the manner or nature of those appearances. The Book of Mormon explicitly and repeatedly presents Jesus as having descended from heaven to earth and physically interacted with the Nephites in various tangible ways. His first visit is introduced with the statement that the Nephites “saw a man descending out of heaven” (3 Ne. 11:8). He immediately invited the multitude to come and feel the marks of his crucifixion in his side, hands, and feet, so that they “did see with their eyes and did feel with their hands” (11:14–15). Before the visit ended, numerous individuals took turns kissing his feet, and he blessed their children one by one (17:9–21). Afterward “he touched with his hand the disciples whom he had chosen, one by one” (18:36). Jesus then “ascended again into heaven,” a point stated three times in quick succession (18:39; 19:1). The next day, “Jesus came and stood in the midst and ministered unto them” (19:15), and after this second visit, which lasted “three days,” he “ascended into heaven” yet again (26:15–16). The text is thus explicit that Jesus literally became physically present with the Nephites for these extended periods of time, touching them, being seen by their physical eyes, having his feet kissed by numerous individuals. These appearances are not visions of Jesus in heaven, but literal, embodied, physical, and tangible appearances of Jesus on earth. As we will explain, the Book of Mormon narrative here constitutes a serious contradiction with the Bible.

Acts 3:21

According to the Book of Acts, after Jesus rose from the dead and appeared to his disciples over a period of forty days, he commissioned them to begin spreading the news about him to all the world (Acts 1:8), after which he ascended into heaven (Acts 1:1–11). Immediately after his ascension, angels told the apostles, “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:11 KJV). Ten days after the ascension, on Pentecost, the apostle Peter proclaimed that when Jesus ascended into heaven he was exalted at God’s right hand (2:33–35). Sometime later, Peter told the Jewish authorities in Jerusalem regarding Jesus, “Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began” (Acts 3:21 KJV). A contemporary English version words it this way: “whom heaven must receive until the times of the restoration of all things, about which God spoke through the mouth of his holy prophets from earliest times” (LEB).

Let us summarize. Jesus has risen from the dead. He gives the apostles intensive teaching over a period of forty days. He then commissions them to be his witnesses and to spread the gospel throughout the world. Jesus then ascends into heaven, to be seated at the Father’s right hand. Angels tell the apostles that Jesus will come back the same way he left. The redemptive program set forth in Acts 1–3 is quite clear: Christ has risen and ascended; his people are to begin the long process of spreading the gospel throughout the world; Christ is ruling from heaven with the Father; he will stay there doing so until he comes back to earth at the times of the restoration of all things.

There is no room here for Christ to return physically to the earth in the year following his ascension to start a church on the other side of the world. He has commissioned the apostles to launch a worldwide evangelization on his authority and with the power of the Holy Spirit, and the lead apostle has stated that Christ will work through the church in its mission until it is time for the restoration.

Generally speaking, Mormons interpret Acts 3:20–21 to refer to the “restoration” that they believe was initiated with Christ’s visitation to Joseph Smith. Indeed, one can fairly say this is the LDS Church’s official understanding of the text, as expressed in more than one official statement by its leaders. For example, consider the following statement in its 1980 “Proclamation”:

We testify that this restored gospel was introduced into the world by the marvelous appearance of God the Eternal Father and his Son, the resurrected Lord Jesus Christ. That most glorious manifestation marked the beginning of the fulfillment of the promise of Peter, who prophesied of “the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began,” this in preparation for the coming of the Lord to reign personally upon the earth (Acts 3:21).¹⁴

More recently, the same point was made in an official statement in 2020:

In humility, we declare that in answer to his prayer, God the Father and His Son, Jesus Christ, appeared to Joseph and inaugurated the “restitution of all things” (Acts 3:21) as foretold in the Bible.¹⁵

L. Tom Perry, a member of the LDS Quorum of the Twelve Apostles, explained this restoration prophesied in Acts 3 as follows: “The reestablishment of the gospel of Jesus Christ on the Earth in the last days with all of its powers, ordinances, doctrines, offices and all things as they had existed in former ages would also occur.”¹⁶ According to Russell M. Nelson, what Peter was saying was “that after a period of apostasy, a restoration would come.”¹⁷ Here are two other recent statements on the matter:

Peter also taught that Jesus Christ would remain in heaven until the “times of restitution of all things” (Acts 3:21). Restitution means restoration. This prophecy began to be fulfilled in the spring of 1820 when God the Father and Jesus Christ appeared to Joseph Smith in the Sacred Grove.¹⁸

I testify the visitation of the Father and the Son to Joseph Smith was the initiating event in the grand “restoration of all things spoken by the mouth of all the holy prophets since the world began.”¹⁹

The LDS interpretation of Acts 3:21 is certainly wrong, since “the restoration of all things” clearly refers to the consummation of salvation that is to come at the end of the evangelization of the world through the apostles and subsequent generations of disciples. In its context in Acts, “whom heaven must receive until the times of the restoration of all things” (3:21) is synonymous with “sit at my right hand, until I make your enemies your footstool” (2:33). Those words, also spoken by Peter in a quotation from Psalm 110:1, explain the significance of the ascension and Christ’s taking his place on the throne of God at the Father’s right hand.²⁰

In any case, whether the “restoration” began in 1820 or has yet to begun, it was long into the future from the perspective of Peter and his apostolic associates in the first century. And this simple observation exposes a direct contradiction between Acts 3:21 (really, all of Acts 1–3) and the Book of Mormon. Whereas Acts teaches that Christ would remain in heaven and would not return bodily or physically to the earth until long into the future, the Book of Mormon presents Jesus returning to earth and ascending again three times in the first year or so following his ascension. Of course, Christ could appear from heaven in visions to Stephen (Acts 7), to Paul (Acts 9), and later to John (Revelation 1). In none of these instances, however, did Christ descend from heaven to earth and physically interact with people, as the Book of Mormon narrates.

Thus, the climactic story of the Book of Mormon, its high point, and arguably its central claim, flatly contradicts the teaching of Acts 1–3, especially Acts 3:21.