A Study of the Book of Mormon

"The Ends of the Earth Shall See," Mosiah 15:18-31

2012-01-27T08:10:00.000-07:00

Mosiah 15:18-31

I am having a hard time following the natural flow of the chapter, as there are certain specific things that the Holy Spirit would point out for my immediate attention. Fore example, this morning I was stuck on the footnote for the word "foundation" found in verse 19, which linked to Mosiah 4:6. This reminder of endurance to the end based on faith in the Lord Jesus Christ, is the reminder that the Holy Spirit would have me to understand this morning.

Now it is another morning, and I am brought to consider the footnote on the word "peace" found in verse 18. There are references to the books of Micah and John, reaffirming that peace will be established through Jesus Christ. Almost universally everyone understands what peace is. Yet few there are that understand that peace can only come through faith on Jesus Christ, who is the "founder of peace," through whom the redemption and salvation of the whole human family had been prepared from the foundation of the world.

Abinadi goes on to explain the nature of the resurrection, discussing the resurrection that will take place at the time of Christ's resurrection. Abinadi explains that this resurrection, which has already taken place, has seen the resurrection of all the righteous up until the time of Christ's resurrection and those who lived in ignorance of the gospel of Christ and also little children.

In condemning the priests of Noah, Abinadi explains in very simple terms why the priests of Noah have brought upon themselves the judgments of God -- that is, those who willfully rebel against God, having a knowledge of the commandments of God and choosing not to follow them. These are they that cannot be saved, because they have chosen to continue in their sins.

This is a condemnation that is difficult for man to assess. In so many cases, individuals who fall away from the Church do not knowingly rebel against God, but more so, against some less than effective individual or family member who has coerced them into church activity. Will God condemn that individual as much as he will a return missionary, someone who has studied the Gospel of Christ and taught it to others, and then turned away from it? Again, it is hard for man to say. Fortunately, this judgment is with God.

Abinadi concludes this chapter by stating that the time shall come when all the ends of the earth shall see the salvation of God. It will be a great leveling ground at the end of time.

"Who Shall Declare His Generation?" Mosiah 15:10-17

2011-12-31T11:07:00.000-07:00

Mosiah 15:10-17

Abinadi explains how those who access Christ's atonement by making his soul an offering for their sins, these are they who become his seed, or as King Benjamin had put it, the children of Christ.

I have had a struggle with these verses this morning. I read and reread verses 10 and 11 about 10 to 15 times this morning. I was trying to look at it from the roll of the believer, then I tried to understand the role of the Lord, but that wasn't what the Lord wanted me to understand this time. Feeling rather distraught about the lack of spiritual information being communicated, I realized that there is one other perspective that could be taken: the role of the prophets. For without the instructive words of the prophets, there is nothing for the children of men to exercise their faith upon, to the end that they might apply the atoning blood of Christ and become heirs of salvation.

Thus Abinadi's question, or Isaiah's question: who shall declare his generation? This is the duty of a teacher prophet. This is what Abinadi was trying to teach these wicked priests. And we know from the record that follows that at least one of them, Alma, was listening intently and understanding.

Verse 14 describes the prophets as:

They who have published peace
They who have brought good tidings of good.
They who have published salvation.
They that say to Zion: Thy God reigneth!

Reading about the role of prophets, the blessings and work, I tend to find personal application. Moses taught that all men ought to be prophets. (Numbers 11:29) In fact, I find personal application in this whole passage, as the Lord would have me to teach His children, teaching the gospel of peace.

"God Himself Shall Come Down... and Shall Redeem His People," Mosiah 15:1-10

2011-12-27T07:38:00.001-07:00

Mosiah 15:1-10

Immediately after quoting this extended passage from Isaiah, Abinadi explains that "God himself shall come down among the children of men, and shall redeem his people." This one statement puts to an end the ambiguity, and confusion of religion and gives me a clear and direct line of belief. This is the what and the why of my belief.

Verses 2 - 5 cannot be lightly passed over because they offer profound context for one of the greatest theological mysteries of our times. Especially helpful are the footnotes which reference a multitude of other scriptural sources that state the same thing: that Christ is one God, the Son of God and the Eternal Father of heaven and earth.

The verses leading up to verse 8 demonstrate how Christ was able to overcome and break the bands of death. It impresses me that this is as much in reference to the spiritual death as it is to the physical death. Verse 9 puts it in these terms: "having broken the bands of death, taken upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice."

This chapter is rich in meaning and doctrine. Abinadi goes on to answer one of the questions posed by Isaiah: "Who shall declare his generation?" (vs. 10). The answer was an astonishing reminder of my responsibility to act. I think I will start a separate post on this tomorrow.

"A Man of Sorrows, and Aquainted with Grief," Mosiah 14

2011-11-24T09:56:00.001-07:00

Mosiah 14

I am memorizing this entire chapter. I already had it committed to memory at one point in my past. Having done so, has made it very familiar to me as I read through it again. As I have read though the chapter again those feelings of familiarity seem to also be reminders of Savior's friendship and concern for each of us.

It is an interesting thing to contemplate that in the equity of the Lord's plan, relatively very few ever had the opportunity to know Christ during His mortal ministry. Perhaps a lie of the adversary is that thought that had we been alive and know Christ personally, intimately, then we would believe and have as much conviction as the apostles of Christ did.

However, I wonder how I would have responded to Christ if my first interaction with Him would have been to meet him personally in mortality. Without any knowledge of the plan of God, or being subject wholly to the tendencies of the natural man, I fear that I would (as would probably many others) discount him and just walk away. If salvation were based on just a one time personal encounter with the Savior of the world, how miserable would be my performance and fate.

The contemplation of the pain and suffering that Christ had to bear is beyond comprehension. Yet what is curious to note is that Christ himself does say "My yoke is easy, and my burden is light."(Matt 11:30) How can he say that something "which suffering caused... , even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit"(Doctrine and Covenants 19:16) is easy and light? Again, it is beyond comprehension. Perhaps, the power of true love, Christ-like love, which is unconditional and without end, is the best explanation to an otherwise irrational paradox.

The use of different tenses, some times even within the same verse can at first be very disconcerting. Isaiah goes from future tense to present tense to past tense and then back and forth freely throughout the chapter. Clearly, in Isaiah's day this was a forward looking prophecy. But then when he says things like "we hid as it were our faces from him"(vs 3), the accusation is personally applicable, and I find within myself truth in my own life experiences of times when I indeed have tried to hid my face from Him. The reminder is powerful and poignant.

I love the words of Isaiah!

Verse 7 talks about the Savior as a lamb or a dumb(as in unable to speak) sheep. I am asking myself why did he take this role upon him. "He is brought as a lamb to the slaughter." It is as if He went knowing, yet he did not know, for He had not experienced. Yet what a great example: "He was oppressed, and he was afflicted, yet he opened not his mouth." Too often I am found complaining when acute trial gets to be very difficult.

In verse 9, as I review the definitive statements about Christ's innocence, the reality of this truth makes everything else possible. "because he had done no evil, neither was any deceit in his mouth." That statement alone causes me to conclude that this was a great man, a being beyond mortal capacity. Indeed, He was and is a God. Yet knowing that he was here and that he experienced it makes it all the more admirable what he has done for me. Indeed admiration perhaps is a weak word, when really it causes me to want to worship Him, and love Him with all my heart.

Christ was triumphant over the grave! He has obtained the same rank and stature as great as any wicked, self serving ruler in this world, because of his righteousness. It was different than any other who lived and aspired to greatness and wealth and power and prominence

Verse 11 is a reminder of the disciples burden that the Savior willingly carries. This reminder, if I truly reflected upon it frequently would keep me in check and cause me to not transgress as frequently as I find myself doing.

Here is the other thing that can be truly confusing about Isaiah: the use of pronouns without a given understanding of whom the pronoun is being attributed to. For example, verse 9: "And he made his grave with the wicked." The question is: Who made who's grave? What is the proper Spirit in which this verse is to be understood. If it is God the Father who is making the grave for the Savior Jesus Christ, the explanation given for doing so seem much more logical: "Because [Christ] had done no evil, neither was any deceit in his mouth."

This morning's study (the entire study has now spanned over two weeks - today is 3 December 2011) began with a simple thought: what price did Isaiah have to pay to merit receipt of these revelations. I have been deeply moved by the words of Isaiah here and elsewhere, but what do we know of his history and ministry. What were his challenges?

I just found my answer to the above questions, or at least a couple of good starting points:
http://lds.org/manual/old-testament-student-manual-kings-malachi/enrichment-f?lang=eng
http://lds.org/ensign/1973/10/ten-keys-to-understanding-isaiah?lang=eng

One more time this morning (7 December 2011), the Spirit of the Lord bids me to give pause on the line in verse 3, "and we hid as it were our faces from him." Perhaps it is the reason for the hiding that the Lord would have me to consider. "He was despised and rejected of men, a man of sorrows and acquainted with grief." We don't like to be associated with sorrow and grief. We don't like to watch it in movies. Much less do we like to have to deal with it in real life. Or perhaps we find ourselves too much engulfed in our own sorrows and griefs. At any rate, I think it must be because we don't frequently know how to remedy these griefs and the pain that comes for whatever reason, and so we shy away from the challenges that such present. This brings to mind the scriptures from the New Testament that talk about the poor and the needy when the Lord says "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." (Matt 25:40)

For the hungry, the thirsty, the estranged, the naked, the sick, the imprisoned, Christ has born their griefs and sorrows. Among them, ought we also to be found.

"In Remembrance of God and Their Duty Towards Him," Mosiah 13:27-35

2011-11-14T07:07:00.001-07:00

Mosiah 13:27-35

This is to me a very striking revelation, and leaves me appreciating the purpose for the law of Moses: to keep the people in remembrance of their God and their duty towards Him. So striking to me is this at this moment in time where I'm considering Priesthood duties and responsibilities, that it almost causes me to wonder why it was ever taken away. The remembrance of our God and our duties towards Him are of paramount importance in matters of salvation and enduring to the end. However, without a knowledge and proper understanding of the atonement of Christ, these reminders and the whole law has no significance. Moses understood this though when he gave the law.

For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people? Yea, and even all the prophets who have prophesied ever since the world began—have they not spoken more or less concerning these things? (vs. 33)

Now perhaps I've come across as too much of an proponent of the Mosaic law, because though these two points of remembrance are of great importance, Abinadi earlier states that the law was given because of the hardheartedness of the people (see vs. 29-32). Herein then is the importance of understanding why the law was done away. The Lord does not desire to have a people who are slothfully compelled to righteousness. Rather it is pleasing to the Lord that we choose of our own accord to keep ourselves in remembrance of our God and our duties toward Him.

This passage seems useful also in illustrating the distinction between our view of laws and redemption. Those of a New Testament understanding of faith, mercy, and redemption too frequently frame the LDS doctrine as being closer to a Mosaic doctrine of works than an even split between works and faith, also with the emphasis on Christ.

Here are a few other doctrines that are noteworthy from this passage.

All prophets who have prophesied have spoken more or less concerning the coming of a Messiah and that God should redeem his people. (vs. 33)
God shall take upon himself the form of a man, and come down among men, and go forth in power upon the face of the earth. (vs. 34)
Were it not for the atonement, which God should make for the sins and iniquities of his people, all man kind should perish. (vs. 28)

"The Commandments of God... Written in your Hearts," Mosiah 13:11-26

2011-11-08T08:13:00.000-07:00

Mosiah 13:11-26

Abinadi proceeds to recount the remainder of the Ten Commandments. He says that he is doing so because it was his perception that the commandments were not written in their hearts. For the benefit of review, I will proceed to list and discuss the remaining eight commandments:

"Thou shalt not make unto thee any graven image." The Lord's explanation for the purpose of this commandment is to not deviate from the true form of worship. Praying to idols, or rendering service to them is grievous to the Lord. So He reminds us that so doing will bring upon us the judgments of God unto both us and our children even up until our great-grandchildren. There is a blessing to those that are obedient as well, and that is that mercy is extended to those who love God.
"Thou shalt not take the name of the Lord thy God in vain." The Lord goes on to explain that those who do take the Lord's name in vain will be found guiltless. Why? To use the name of Diety as a flippant expression of speech is to take lightly the very source of eternal light and life. In prayer and at other times, we pray in the name of our Lord. How can we expect that prayer to have meaning or depth, if we do not respect the very source?
"Remember the sabbath day, to keep it holy." There is a fair amount of detail associated with this commandment. The sabbath should be a day apart from daily labors. As the commandment goes on to explain, it should be hallowed, even as the Lord has hallowed it. What would make for a Holy day? We attend to our church services. We refrain from normal conversations in favor of discussing that which is holy. We prepare for the sabbath in so many ways.
"Honor thy father and thy mother." The promise is that we will be blessed with long life and prosperity in the land that God has given us for so doing. As I grow into parenthood, with a third of my lifetime now being spent as a parent, I am growing to appreciate the value of a righteous upbringing and the blessings and advantages that that has afforded me. If on the other hand, I had chosen a different path and to ignore my upbringing, then the labor and efforts of my own parents would have been wasted. In that regard then, I choose to honor my parents.
"Thou shalt not kill." I appreciate the Savior's extension found in 3 Nephi 12:21-26. Anger is the precursor to violence and is of the devil. Violence in its worse form leads to murder. It begins with our words, and even the thoughts of our hearts.
"Thou shalt not commit adultery." Again the Savior provides an extension on this commandment stating that the thought in the heart is as serious a sin as the physical act. "Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart; For it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell."(3 Nephi 12:29-30)
"Thou shalt not steal." This verse is grouped with the commandment previous, as if to suggest adultery is theft. (The author choose to group these two commandments together, which is distinct from how they are recorded in Exodus.)
"Thou shalt not bear false witness against thy neighbor." The truly righteous variant on this principle is to love our neighbors as ourselves. (see Luke 10:27) Not only is the temptation gone to lie and gossip, but a friendship is established and sincere concern for the well being of others.
"Thou shalt not covet." I've sat on this last commandment for about a week now. Covetousness is greediness. It is the insatiable desire to have what is not ours and hence to not be content. (see Prov. 21:26, Isa. 56:11)

"With Power and Authority from God," Mosiah 13:1-10

2011-10-23T10:54:00.000-06:00

Mosiah 13:1-10

King Noah commands at the start of this chapter that Abinadi be taken, bound, and put away. The king discounted the prophet as a mad man, stating that he had no more business with this "fellow." Perhaps, but really what seems to be going on here is that Noah is being reminded of things that he already knows to be wrong.

What is most fascinating about these verses is the power of the priesthood authority that is manifested as Abinadi uses it to deliver the message which he was sent to give. Guards attempt to lay hands upon him to take him away. He withstands them with words, the words of God, and it is so profoundly received that they who should have taken him away will not touch him. Later, his countenance begins to shine "with exceeding luster, even as Moses’ did while in the mount of Sinai, while speaking with the Lord."

Once Abinadi comes to realize that he has a captive audience, or that they cannot prevail against him at that time, Abinadi helps them to realize the effect that his message has had upon them.

Yea, and I perceive that it cuts you to your hearts because I tell you the truth concerning your iniquities.
Yea, and my words fill you with wonder and amazement, and with anger.

As powerful and charged as all this exchange is between Abinadi and King Noah's court, verse nine defies it all in significance. Adinadi testifies that once he is done delivering his message that "then it matters not whither I go, if it so be that I am saved." This statement expresses both a knowledge of the world beyond this one, and the reality of the interconnected nature of the work on both sides of the veil. The effect it has on even the most hardened heart is memorable.

"If Ye Keep the Commandments of God, Ye Shall Be Saved," Mosiah 12:33-37

2011-10-16T12:10:00.003-06:00

Mosiah 12:33-37

A review of the ten commandments would seem to be a bit elementary for this seasoned student of the scriptures. Yet, I am finding that I cannot casually gloss over them.

Abinadi introduces the ten commandments as a starting point of "common" ground. Not that the priests of Noah were teaching or applying such principles, but it was familiar to them, or would be once Abinadi reminded them of it.

Abinadi presents the first two commandments to prove to these priests their deviation from the commandments of God.

Thou shalt have no other God before me. (Notably distinct from the Exodus translation wherein it reads "gods.")
Thou shalt not make unto thee any graven image, or any likeness of any thing in heaven above, or things which are in the earth beneath.

I find it interesting that when the Lord gave these commandments to Moses, he prefaced them with a reminder to remember their deliverance from bondage. Gratitude for blessings received is a powerful motivator to continue to do right, when no other motivation seems logical or significant. It is on this platform that the Lord issued the ten commandments.

"Are Ye Priests?" Mosiah 12:25-32

2011-10-12T08:04:00.001-06:00

Mosiah 12:25-32

This stirring rebuke that I have chosen as title for this entry causes me to reflect upon my own ministry/stewardship. I appreciate that in Abinadi's probings there is an inherent understanding of the duties and responsibilities which accompany the office and calling of a servant of the Lord. What is even more interesting are the first two points of expectation that he hold for these pretended priests: 1) He expects them to teach. 2) He expects them to understand the spirit of prophecy.

What follows is then something of a checklist of pitfalls to avoid as a priest or minister of God's children:

Observe your own teachings. Be not a hypocrite.
Do not set your hearts upon riches.
Do not waste your strength in riotous living.
Do not cause those who follow you to sin because of your unrighteousness.

As I contemplate this situation further, Abinadi is talking to them as if they had been ordained ministers of God. He is ignoring the fact that their appointment was entirely based off of a wicked king's personal preferences. Perhaps Abinadi has some sense, or hope, of the outcome that will result from his testimony.

There is another assumption or expectation laid out by Abinadi here. The appointment of a priest bring with it the expectation to become a teacher of the ways of God. He accuses these men of failing in their office, the accusation that brings with it a sense of weight about the calling to which they had been set apart.

Am I a priest? Than I am expected to uphold the ways of the Lord. Do I understand the weight and duty of my assignments? Then I ought to teach according to my understanding.

"How Beautiful Upon the Mountains," Mosiah 12:20-24

2011-09-29T09:24:00.002-06:00

Mosiah 12:20-24

The verses quoted in this section are taken from Isaiah 52:7-10. In context, I have to remind myself that these priests that quoted them where utterly clueless on the very points of doctrine that make this verse of scripture so rich in meaning and significance. Perhaps they used this passage of scripture through some gross distortion of it, as justification for their vain and pacifying promises to the people of Noah.

But oh how beautiful and rich in symbolism is the true meaning of these verses. There is a verse of one of our hymns ("Come, Ye Disconsolate") that concludes with this line: "Earth has no sorrow that heav’n cannot heal." I feel that the significance of these verses is in the reality of that statement.

As I work through these verses, I am asking myself why are these verses so significant and reassuring at the same time. What follows is a personal Q and A relative to the verses quoted from Isaiah.

What is the significance of being in the mountains for those that publish peace? Perhaps being in the mountains, the rocky places that are difficult to traverse, makes their publications of peace more powerful, because they come as statements of testimony from those who have walked the hard paths. Thinking this way, that the publishers of peace are those that have experienced the trials of life, give me an even greater hope that the hard road truly is the path of peace. Mountains could also be symbolic of temples or even the elevated perspective that comes from climbing in the mountains.
Why the term "publish" to describe the action of those that bring good tidings, peace, and salvation? Publish, as opposed to terms like speak, declare, or write, has something more permanent about it. In a modern sense, we publish newspapers, magazines, books, and even music, movies, and web sites. While perhaps this isn't exactly what Isaiah had reference to, as I consider the amount of energy and effort required to publish something, as opposed to just saying or writing it, the weight that published media has is more enduring. When something is published, it is organized in such a way as to reach a broader audience, more than just a simple person to person communication. Depending on the medium these publications can reach the masses.
Why the distinction between good tidings, peace, and salvation? What do these things mean? Good tidings are good news with a focus on improvement, accomplishment, good works, relieving suffering, etc. Most news focuses on the negative, the problems, wars, and violence. In such, it is difficult to find peace. Modern news organizations even consider the peaceful conclusion to be something other than effective. To be certain, there is a distinct difference between peaceful and passive.
Why the distinction or the focus on Zion and what significance does this message have to Zion : "Thy God reigneth"? This message to Zion at the end of this verse is reassuring. Out of the tumult and noise of the world, those who have already set themselves apart by covenant to belong to Zion, find in the publications of peace and good tidings, the reassurance of the true way of happiness, no matter where in the world they are found. For the last two mornings, this particular point reminds me of when I arrived at my mission and how it was that finding the mission home established there brought a great deal of confidence to this young missionary's heart. I had never honestly thought about nor considered the significance of this before yesterday, but for some reason, it seem important in the context of this verse.
How are the watchmen lifting up their voices? The possessive "thy" at the beginning of the phrase assigns these watchmen as belonging to Zion. It is commonly understood that the watchmen in our time are the prophets and apostles. This designation could possibly also be extended to the quorums and members of the Seventy and other leaders.
"With a voice together shall they sing, for they shall see eye to eye when the Lord shall bring again Zion." (There is a sense of unity about these verses.) Is it the watchman whose voices are unified? Indeed, it is amazing to find such a large body of completely uniform doctrine in any one organization as is found in the Church of Jesus Christ of Latter-day Saints. The reality of the last statement being fulfilled is significant. As we look at the statistical growth of the Church of Jesus Christ, what we really are seeing is the Lord who will again bring Zion, and is now bringing Zion.

Now in verse 23, we read about the waste places of Jerusalem singing because of the Lord's comforting and redemption of Jerusalem. I don't know why, but I am having a very interesting time being drawn back to strong impressions and feelings associated with my time as a missionary with the people of the Church of Jesus Christ of Latter-day Saints who were found in my mission. Perhaps these are some of the people who have been comforted as it is spoken of in this verse.

What is the significance of the redemption of Jerusalem? I've taken a little time to study the history (very superficially) and the prophecies related to Jerusalem. As early as Melchizedek, who became king of Salem (later to become Jerusalem), it became the center of religious activity. Jerusalem was a key city in the time of the Savior's ministry because of its historical significance prior to His ministry. The redemption of Jerusalem is at the core of Christian, and especially Latter-day Saint, belief and hope for the future, because the prophecies associated with Jerusalem's redemption are also those that look forward to the Second Coming of the Lord.
Then finally, how will the Lord make bare his holy arm in the eyes of the nations so that all the ends of the earth shall see the salvation of God? Doctrine and Covenants 133 explains how the work of the Church in the latter-days will bring this about. Hence this verse from Isaiah is in direct reference to the restoration of the Church of Jesus Christ through the prophet Joseph Smith, and the ongoing missionary work of the Church in our time. This is how the Lord will make bare his holy arm and the ends of the earth will see the salvation of God, and recognize Christ for who He is at his second coming.

Additional Resources:

"And They Began to Question Him," Mosiah 12:17-19

2011-09-14T07:08:00.000-06:00

Mosiah 12:17-19

There is a footnote in verse 19 on the word "withstand," stating that Abinadi was able to withstand all the wicked priests' questions. The footnote leads to Doctrine and Covenants 100:5-6 which describes the spiritual gift used by Abinadi. In my opinion, this requires a great deal of faith to execute:

Therefore, verily I say unto you, lift up your voices unto this people; speak the thoughts that I shall put into your hearts, and you shall not be confounded before men;
For it shall be given you in the very hour, yea, in the very moment, what ye shall say.

How do I keep myself in such a mood of Spiritual discernment that I may be able to hear the Spirit whispering to my heart? There is more to this instruction, because I find myself this morning asking if I have ever been able to do this: to speak in the very moment that it is needed. There are a few choice experiences where in capacity as a ward missionary I have been blessed to do so. I suppose I was conscientious of this commandment that is given in the following verse of Section 100.

But a commandment I give unto you, that ye shall declare whatsoever thing ye declare in my name, in solemnity of heart, in the spirit of meekness, in all things. (vs. 7)

So there are three commandments to be able to keep ourselves in this spiritual mood: 1)do it in the name of Jesus Christ, 2)act in solemnity of heart, and 3) act in a spirit of meekness.

I take confidence then in the following verse also: "Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say." (Exodus 12:4)

"What Great Evil Hast Thou Done?" Mosiah 12:9-16

2011-09-03T08:29:00.001-06:00

Mosiah 12:9-16

It is a common attitude among the wicked to deny their wickedness. I've cross referenced a couple of other scriptures on verse 14 for the term "guiltless" where people are found to take the same stance.

This causes me to ask myself, what is the difference between a wicked and righteous individual. The wicked will profess their perfection and guiltless state. The wicked will ask questions such as "What great evil [have we] done?" (vs. 13) or "How knowest though that we have cause for repentance?" (Alma 21:6). In all cases they are in complete denial of any wrong doing on their part.

Contrast this with attitude of the truly righteous, who in other terms are also called "the truly penitent and humble seeker of happiness". (See Alma 27:18). In Luke 7, the centurion who seeks the Savior to heal one of his servants, says "Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:" (Luke 7:6) Jesus concludes this story by observing, "I have not found so great faith, no, not in Israel," (vs. 9)

"Thus Hath the Lord Commanded Me," Mosiah 12:1-8

2011-08-29T07:56:00.000-06:00

Mosiah 12:1-8

This is a good case study in what it means to have a hardened heart. This is important to properly understand the relationship between us and the Lord, because to have a hardened heart is essentially to have withdrawn from the presence and the Spirit of the Lord.We cut off the lifeline of Life, our relationship to the Divine, and attempt to take salvation into our own hands, which is hopelessly impossible.

The Lord doesn't offer more than a second chance to these people who are already deeply engulfed in sin. Pestilence, plagues, and destruction are prophesied of in these verses. Then at the end of this prophecy, Abinadi explains that if there is no repentance that the only thing that will be left of their people is a record which will stand as a witness of their destruction.

The first footnote in this chapter is on the word "prophecy" but it leads to the Topical Guide entry for "Missionary Work." At first glance, I asked myself, "What does this prophecy of doom and pestilence have to do with missionary work?" But considering the events that transpire subsequently with the conversion of Alma and his followers, this is how it begins.

"A Man Among Them Whose Name Was Abinadi," Mosiah 11:20-29

2011-08-25T08:53:00.000-06:00

Mosiah 11:20-29

These verses contain the account of Abinadi's first appearance to the people of King Noah. According to the record, Abinadi came from among this people. There is no mention of a family but I wonder if he is not leaving his family to accomplish this great assignment.

Though King Noah plays complete ignorance to the acknowledgement that there is a God, Abinadi's words from the Lord clearly demonstrates that there is a vested interest that the Lord has in this particular people. The Lord refers to the people of Noah as "my people" (vs. 22). There must have been a covenant in place between the people of Zeniff and the Lord for the Lord to acknowledge them as such. They must have been a God-fearing people before the reign of Noah.

The harshness of the prophecy is another reason that I am concluding that there were covenants and righteousness before Noah.The greater the sins, the more extreme requirements for repentance, such as girding one's self in sackcloth.

It is worthy to note the initial response of King Noah in verses 27 & 28. He completely defies Abinadi's admonition and instead frames Abinadi as a disturbance to the peace of the kingdom. On the one hand, this is exactly what Abinadi was doing. Their peace, if it could be called such, was superficial. In the final verse of the chapter, it says that the eyes of the people were blinded that they're hearts were hardened. It also says the king's heart was hardened, but his was a deliberate hardening, and he did not repent.

What has given me most pause for reflection, though, in this reading of Abinadi's account is that before this moment, Abinadi was among them. Some how amidst all the corruption and wickedness, the Lord was able to create a prophet. Abinadi's life is a testimony that salvation is ultimately individual. And even in a world where it seems that everyone is pulling each other down, a determination to live the gospel of Jesus Christ at all costs, can change bring salvation and peace even to the one. I think though of how Abinadi did so much more than just save himself by later appearing before the king, I have a profound amount of respect for this man of faith.

"He Did not Keep the Commandments of God," Mosiah 11:1-19

2011-08-17T07:50:00.000-06:00

Mosiah 11: 1-19

This simple phrase that explains the deviation of King Noah from the truth is a double-edged accusation. A footnote in verse 2 compares King Noah to Jeraboam of the Old Testament who caused the children of Israel to sin. Noah's deviation is just that. Clearly, we must assume that King Noah is not ignorantly sinning. He was the son of Zeniff and grew up in his household. Beyond this, he took a people, who previous to this had learned to fear God and to recognize the strength of the Lord in protecting them from their enemies, and had altered the affairs of the kingdom to support his wickedness.

Perhaps the most telling part of this account are the verses that relate their attitude towards the conflict with the Lamanites, when they came back victorious from fighting the Lamanites this time, they were boastful of their own strength, and blood thirsty. (Verse 19 attributes this fully to the wickedness of the king and the priests.) Boasting and blood thirsty, both are diabolical or destructive in nature. To boast is to build up oneself at the expense of others. Amos 6:13 offers a definition of boast as to "rejoice in a thing of naught," as if to be excited by something that is not really true. Section 3 of the Doctrine and Covenants also give additional insights into putting our strength in God, and not in the designs of men.

"Believing in the Traditions of thier Fathers," Mosiah 10

2011-08-09T09:45:00.001-06:00

Mosiah 10

Work leads to prosperity. In the first few verses of this chapter, Zeniff explains how he gave his men the assignment of farming the land, while the woman had the assignment of producing clothing. Because of this work, they were led to "prosper in the land."(vs. 5)

The bulk of the chapter has to do with their preparations for war and the war that was fought. Now it is fair to note that during the 35 years or so that have been accounted for of Zeniff's reign that there had only been two conflicts with the Lamanites. As I read this even from Zeniff's own account, I keep thinking to myself, if only they had stayed in Zarahemla, they would have had peace. I don't know if this a productive line of thought though. What was done was done. However, it is only two generation later that the ultimate solution to their conflicts with the Lamanites is to leave and make the trip back to Zarahemla.

On the other hand, there are great leaders for the future church, and faith building experiences that are a direct result of this detour back to the land of their first inheritance.

Verses 1-2: Zeniff is preparing his people for future conflicts against the Lamanites, and he went on to make provisions so that the people would always be on their guard to ward against future invasions from the Lamanites.

Verses 12-18: The false traditions of the Lamanites are expounded in these verses. It runs in direct parallel to Nephite history, but somehow the blessings that were extended to Lehi's family and Nephi were seen as curses to Laman and Lemuel and their posterity. It was simply a matter of perspective.

I find in these verses parallels in modern society between numerous groups of people. As I've considered what happened with Zeniff's people and how the Lord was still able to bless them, I see a great deal of similarity between them and any modern christian congregation, separate from the blessings of a living prophet, yet still devotedly striving to follow Christ. The Lord in his own ways and times and seasons, will prepare a way to gather all of his children into the true fold of God, or as many as will come. This happens to not only the people of Zeniff, but also eventually, to even the Lamanites.

"In the Strength of the Lord," Mosiah 9:3-19

2011-08-02T08:36:00.000-06:00

Mosiah 9:3-19

A twelve year span is found in these verses. It is curious to note that Zeniff recognizes that he was too zealous to possess the land of Lehi-Nephi. He also makes note of their afflictions in the wilderness as being caused by their neglect in forgetting the Lord, the source of their strength. 12 years of prosperity pass after this. Then are they brought to a moment of crisis as they are brought into battle against the Lamanites. Their approach to this conflict is much different however, for they called upon the Lord for strength, and this time he heard their prayers.

Really they shouldn't have gone back to the land of Lehi-Nephi. But the Lord who is merciful, when they sincerely turned to Him for strength, gave them power over their enemies. This is a God of mercy.

"When I Saw that Which Was Good," Mosiah 9:1-2

2011-07-31T08:53:00.000-06:00

Mosiah 9:1-2

I find this chapter very interesting for several reasons. Zeniff became leader of a people that returned to the land of Lehi-Nephi. We learn however from the first account given of this group over in Omni 1:27-29 that Zeniff wasn't the first leader of this group, but that it was a stiff-necked individual that caused them to fight amongst themselves. With both references in context, it appears that their purpose in going back up to the land of Nephi-Lehi was so that they could possess the land. One leader sought to do it contentiously. He was destroyed. The next (Zeniff) sought an agreement or treaty with Lamanites. Neither worked in the end, but the latter did give them a season of peace and prosperity.

So as a spy, Zeniff was part of an army that was commanded to destroy the Lamanites. When he saw that which was good among them, he had no desire to destroy them. However, his leader commanded that Zeniff should also be killed for his opinion. A great battle resulted amongst the army itself and many consequently died. Those that remained returned to their own land to relate what had happened to the families of the others that had died.

It impresses me that Zeniff felt such a desire to protect that which was good among the Lamanites. It is easy to feel ill feelings against those that we don't know. It becomes much harder when we know and see the actual situation of others and the majority of people are really not bad. Many are in the same situation of life just working to stay ahead. It seems to me that much more character is required to extend mercy, instead of passing judgment. We see through out history that many groups have been condemned by others only because of their race or nationality, or even worse, a colored past by those who had gone before.

Seeing that Zeniff took the merciful side, causes me to be notably more sympathetic for what come afterwards.

"A Seer... Revelator and Prophet," Mosiah 8

2011-07-27T08:42:00.000-06:00

Mosiah 8

It is interesting that Ammon was called upon to relate to the people of Limhi all that had happened in the Zarahemla. Not only that, but he was also able to declare unto them the words of king Benjamin. This reminded me of a recent visit where we were talking about prophets and how it is that we have a living prophet today. The natural question that followed was, "What has the prophet said today?" It was my responsibility to relate from memory the most recent words of the prophet. Do I really recognize the great blessing that it is to have a prophet among the people of the Church?

After the meeting with the people of Limhi, the chapter goes on to relate a discussion between the king and Ammon. Limhi asks him if he is able to translate some records that his people had obtained. Why did Limhi ask Ammon if he could translate? Perhaps it was because of the power of the words that had been delivered to his people concerning the history of Zarahelma and the words of king Benjamin. My own experiences have shown that the Spirit can manifest itself quite strongly for the benefit of the hearers. Perhaps when Limhi felt the Spirit of the Lord while he was listening to Ammon, he supposed Ammon to be a prophet.

There is a sense of enthusiasm on both sides when Ammon answers the king's questions and king Limhi understands them. I suppose that part of that enthusiasm that the king is feeling is because now he better understands the cause for the suffering of his people. To understand the great gift that the king of Zarahemla possessed, the king also understood what was lost when his grandfather (Zeniff) left Zarahemla to reclaim the land of Nephi. To have a prophet and access to his teachings is a great blessing from God. When he left Zarahemla for the land of Nephi, Zeniff lost access to a prophet. I suppose that it is for this reason that Zeniff declares at the end of the chapter, "How blind and impenetrable are the understandings of the children of men; for they will not seek wisdom, neither do they desire that she should rule over them!" (verse 20)

"Put Your Trust in God," Mosiah 7:14-33

2011-07-14T09:10:00.000-06:00

Mosiah 7:14-33

There have been just a few thoughts regarding bondage and spiritual slavery as I've reviewed these verses in English. It seems that in many cases spiritual bondage as a result of sin precedes physical bondage or limitation in one form or another. Other times, physical limitations or disabilities are not the direct result of sin, but to teach us the difference between the physical and the spiritual. Indeed, the physical can be severely handicapped, while the spiritual side of our beings is allowed to grow and flourish.

The essence of a vibrant spirit is one that has complete trust in God and is completely, unconditionally filled with the love of God and love of our fellow man. This can be misunderstood as naivety or plain foolishness by our mortal capacities. But make no mistake, one who can freely forgive and love without condition is free from a host of spiritual limitations.

In theses verses, king Limhi counsels his people to prepare to leave the land of Nephi. The difference in his counsel, and I believe this is why this account is found in the Book of Mormon, is that he advises them to put their trust in God. (vs. 17,33)

It gives me pause to reflect upon the ways in which I can put my trust in God. A few mornings back, I offered up two prayers. The first was a prayer of panic because of the serious situation in which I found myself at the moment. The second prayer was a display of trust in the peace and will of the Lord. The second was an expression of profound faith like that of Nephi, that the Lord will never give us a commandment that is more than we can handle.

It is curious the way in which the Lord works to gather his children. Those whom king Limhi was addressing in these verses were those who chose not to follow Alma. They are the remnants who stayed in the land of Nephi. They were not those who demonstrated the great faith that would have been required to follow Alma into the wilderness. These are they that stayed behind. Thus we see that at different times and in distinct ways, the Lord has prepared a way for all to believe in the Gospel of Jesus Christ.

First, the Lord sent one of his prophet among the people. They killed him. Then, the Lord prepared another prophet who left from among them with all those that would believe. The finally, for the rest the Lord sent his servants to gather the rest.

Indeed, the Lord does love all his children.

"If Ye Had Known Me," Mosiah 7:6-13

2011-07-02T10:44:00.000-06:00

Mosiah 7:6-13

These verses relate how Ammon and his brethren were taken and imprisoned. I am impressed by the attitude of Ammon in these circumstances. In verse 13, he says that if the king had known Ammon and his brethren, he would not have permitted that they suffered in prison. This is the Spirit of peace and it avoids contention. Ammon was possessor of this Spirit.

"They Wandered Many Days in the Wilderness," Mosiah 7:1-5

2011-06-30T09:07:00.001-06:00

Mosiah 7:1-5

In all reality, these verses at the beginning of this chapter would have no significance to me, if it where not for the circumstances that I find myself in at present. Ammon and the other members of his company wondered without direction for forty days (verse 4). On occasion, we receive commandments that require that we go out into the wilderness without direction. We don't know how to fulfill the commandment, but we go anyways.

This is contrary to the line of thought we should wait to keep the commandments until we have received direction from the Spirit as to how to keep the commandments. Even more common is the thought that we should wait until circumstances are better or more convenient to keep the commandments. Many times, the essential guiding influence that we need to keep the commandments doesn't come until after we have started to do so.

"A Covenant with God," Mosiah 6

2011-06-26T12:34:00.000-06:00

Mosiah 6

At the beginning of the chapter, "king Benjamin thought it was expedient... that he should take the names of all those who had entered into a covenant with God to keep his commandments." There is a footnote that leads to Doctrine and Covenants 128:8 where it speaks of the relationship between records made on earth and records made in heaven. It impresses me, then, the importance of the priesthood in the maintenance of the records and ordinances of the Church.

The relationship of making covenants to keep the commandments is also noteworthy. To help the people in this covenant, Benjamin consecrated priests with the purpose of teaching the people how to continue keeping the commandments. It is curious that to assist in keeping the commandments, they made covenants.

I'm contemplating the process in which one arrives at that point of wanting to make a covenant to keep the commandments. This can only happen when one has listened to the words of Christ, whether from hearing the preaching of the Word or by studying the Word. When one listens or studies sincerely, one feels a desire to change. One comes to realize that the only way that we can change is through an effort to keep the commandments of God. Human nature is to forget those things that are important. However, God has given us covenants to remind us of His commandments, given to help us become like Him.

Mosiah 5

2011-06-08T08:16:00.000-06:00

Mosiah 5

This particular chapter has impacted me in a particularly personal way. I've taken a few personal notes, but have otherwise chosen not to publish a blog post about this particular chapter. Thank you.

"All Things Must Be Done in Order," Mosiah 4:24-30

2011-05-27T08:21:00.001-06:00

Mosiah 4:24-30

In these verse, King Benjamin has a few more words to say in regards to caring for the poor. These words however are curious in that he is addressing those who are poor (in material goods) and how they ought to approach charitable giving. He concludes that group of verses by say that "all things should be done in wisdom and order; for it is not requisite that a man run faster than he has strength." He goes on to say that diligence is required, concluding that "all things must be done in order." (verse 27)

At the end of the chapter, King Benjamin makes an impassioned plea to avoid sin in all its forms. The responsibility is ultimately individual. "Watch yourselves." The footnote leads to Deuteronomy 4:9(6-9), wherein Moses is reminding the children of Israel the distinct advantage that they have over all other nations. He asks them, "For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for?"(Duet 4:7). His concluding argument in recognizing the blessings and companionship of the Lord is that each must "take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life,"(Duet 4:9).

The gospel of Christ, when fully understood, causes us to be a self-regulating people. This morning as I study the scripture, there is a desire within me to be more careful in my thoughts, actions, and behaviors. This is because I have taken the time to remember the blessings that are upon me. It is partly a desire to express gratitude. It is partly a sense of duty.

The greatest blessing of discipleship can only be had by choosing to believe, choosing to live and so be that I am in harmony with God's Holy Spirit. These are the perks, privileges, benefits and blessings of being a disciple of Jesus Christ. It makes no sense to only go half way in these endeavors, because the full blessings of Christian discipleship are what we really seek.

"No Interest in the Kingdom of God," Mosiah 4:16-23

2011-05-16T08:47:00.000-06:00

Mosiah 4:16-23

On the topic of charitable giving, these verses address erroneous attitudes towards the poor.

It is commonplace, at least in my own experience, to rationalize away every petition for charitable assistance. There are some interesting diagnosis of this type of attitude. What strikes me as even more profoundly important is that an attitude of neglect towards the poor is in direct defiance to the work of God:

"Whosoever [jugdeth the poor] the same hath great cause to repent; and except he repenteth of that which he hath done he perisheth forever, and hath no interest in the kingdom of God." (vs. 18, emphasis added)
"Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished." (Proverbs 17:5, emphasis added)

Isaiah 58 is for me one of the most inspiring chapters on charitable giving that is found in holy writ, for it helps me to see the blessing or the fruits that come from engaging in such activities. One of the promises that is extended is that we shall be called "the restorer[s] of paths to dwell in." That strikes me as profoundly significant. As the natural state of things is to fall apart, to decay, to be destroyed, the purpose and objective of the kingdom of God then must be to build up, to edify, to bring to an inhabitable and productive state, that which was lost and that which is yet to be established. This is significant on two levels, both in the outward environs that surround us, but more importantly, within us.

So it becomes our objective to build up everyone. The poor are the same as the well-to-do. All are equal in God's eyes. Hence, very conclusively, King Benjamin declares that if you look past the poor (the lowest rung of the ladder), then you have no interest in the Kingdom of God.

"Ye will... have a mind... to live peacably," Mosiah 4:13-15

2011-05-05T08:27:00.000-06:00

Mosiah 4:13-15

There are indicators in the Gospel of Jesus Christ that allow us to gauge our spiritual progress. These verses from Mosiah are particularly useful for such measurement. What is difficult, however, is to find the motivation to change what doesn't line up with these standards.

The Savior's beatitude in Matthew 5:6 is a starting point. "Blessed are those that hunger and thirst after righteousness, for they shall be filled." Those that desire it, that hunger and thirst for righteousness, they are they that are filled and find even that which they were not looking for. As I have visited with those around me and as I consider my own exertions to change and repent, I realize that this is indeed very hard to do.

However, in the realization that most often we are naturally inclined to turn away from repentance and change, I am coming to realize how a young high councilor once was able to encourage me to make sure I was working as hard as I could. It seemed to me to be a very bold thing at the time, that someone I did hardly know, would have the audacity to encourage me to serve to the very best of my capacity.

Ironically, as I consider (in my current state as a father) the things that King Benjamin is asking us to do, they are hard things:

Don't hurt others. (Don't resort to techniques of force or physical coercion.)
Live peaceably. (Something that requires conscientious effort.)
Be honest with everyone. (The more engaged in this wicked world that we are, the harder that is.)
Feed your children. (This isn't merely the financial obligation. It many times has to do with the actually preparing of food.)
Cloth your children. (Here the work includes cleaning clothes, encouraging/helping them to get dressed in the mornings. )
Encourage/ direct them to keep the commandments. (Another never ending task...)
Don't allow children to fight or quarrel with each other. (The tendency to fight and quarrel is a natural response. But as we teach our children to do the hard things everyday, are we not preparing to live a lifetime of improvement as well? )

Verse 15 then details the direction to go in our parenting:

But ye will teach them to walk in the ways of truth and soberness; ye will teach them to love one another, and to serve one another.

Paranthetically, this reminds me of when the prophet Mormon first received his instructions to take charge of the Nephite records. He was only 10 years old at the time when he received his commission from Ammaron. At that time Ammaron said, "I perceive that thou art a sober child, and art quick to observe."(Mormon 1:2)

I am in need of taking time to understand how to teach the children to walk in the ways of truth and soberness. This is an assignment that will require much more work on my part.

"The Knowledge of the Goodness of God," Mosiah 4:4-12

2011-04-25T06:40:00.001-06:00

Mosiah 4:4-12

In verse 6, king Benjamin talks of an Atonement which had been prepared from the foundation of the world. There are two other prophets in the Book of Mormon that also make reference to this:

"...the redemption which he hath made for his people, which was prepared from the foundation of the world," (Mosiah 15:19)
"...through the redemption of Christ, whom he has prepared from the foundation of the world."(Mosiah 18:13)

How does this change my attitude or feelings towards the Atonement, knowing that it was prepared from the beginning of the world? In chapter 18, instead of saying the Atonement, Alma says it was Christ who was prepared to redeem us. How does this change my attitudes towards my Savior, knowing that he was the one who was prepared and did prepare to accomplish the Atonement on my behalf, and on behalf of all?

Verses 11 and 12 lead up to a prize which is beyond mortal comprehension. Throughout this group of verses, king Benjamin contrasts the nothingness of man with the goodness of God. (King Benjamin is much more descriptive than I am being.) A realization of this contrast compels us to repent, to walk in humility, to pray daily, and to stand steadfastly in faith of that which is to come. The prize that results from this course of action is 1) joy, 2) the love of God, 3) a remission of personal sins, and lastly (and this seems to me to be the grand prize) 4) growth in the knowledge of God.

Stepping back to verse 9, Benjamin reminds his people to "Believe in God" and that His wisdom and power far supersede the wisdom of man. This is yet another reason why we would want to grow in the knowledge and power of God. Godly power and knowledge work hand in hand. In fact, it seems impossible to be possessor of one without the other.

And now I say to myself, if you believe all these things, see that you do them! (see verse 10)

"A Remission of Their Sins," Mosiah 4: 1-3

2011-04-19T06:15:00.001-06:00

Mosiah 4: 1-3

The effect of King Benjamin delivering the angelic message caused the fear of the Lord to come upon the people. (I am trying to imagine how this happened.) It impresses me that this happened at the end of Benjamin's lifetime and reign as king. His people must have already had a deep love, a profound sense of respect, and absolute trust toward him to allow themselves to be influenced in this manner. This too then is testament to a lifetime of diligent labors.

In verse 2, the people cry:

O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men.

This has always left me a little confused as to how this happened. How does a multitude of people "cry aloud with one voice?" Perhaps it was given them what to say? Or was it purely improvised? Does it matter? Whether it was given them to speak it, or whether it was the natural compulsion of the Spirit of God upon them, perhaps isn't as important as the reality that this was the unified desire of their hearts and upon uttering these words, they were filled with the Spirit of the Lord and received a remission of their sins through faith on the Lord Jesus Christ (see verse 3).

Perhaps this was not too different from our modern administration of the Sacrament, both in unity and purpose.

"No More Blameless," Mosiah 3:20-27

2011-04-17T09:08:00.000-06:00

Mosiah 3:20-27

This is about faith and repentance. The time will come when everyone will be required to exercise faith on the Lord Jesus Christ or perish... there will be no more blameless, except those that King Benjamin had already addressed earlier in this chapter.

Because the words which King Benjamin had shared with his people, they had become subject to the demands of justice. And every one of them were to be judged according to their works whether they be good or whether they be evil. (see 22-24)

Verses 25 to 27 address the horrible state of they that are evil. It impresses me that it is the choice to do evil, to be evil that consigns them (the wicked) to become keenly aware of their guilt and wicked works. Such a course of choice will disqualify anyone from the claims of mercy. Therefore, what we choose to do in this life does matter.

" He... Becometh a Saint Through the Atonement of Christ the Lord," Mosiah 3:13-19

2011-04-08T11:03:00.002-06:00

Mosiah 3:13-19

The purpose of a prophet is to afford the people the opportunity to exercise faith in Jesus Christ, and repent so that they may receive a remission of their sins. Their teaching makes it as if Christ himself were there among the people where a prophet is found. (see vs 13)

The law of Moses was calculated to remind the people of God of the coming of Christ. Additionally, the Lord sent signs, wonders, types, and shadows of his coming. Also, he sent prophets to testify of Christ and his coming. Yet, what was not understood was that there was no salvation in the laws, rites, and rituals associated with the law of Moses, but salvation was to come through the atonement of Jesus Christ. (see vs 14-15)

The focus of this chapter keeps coming back to Christ and his atoning blood. Christ's blood atoned for those who have ignorantly sinned (vs 11). It is the atonement, not the law of Moses, through which salvation comes (vs 15). Little children are redeemed from their sins through the blood of Christ (vs 16).

"...Men drink damnation to their own souls except they humble themselves and become as little children, and believe that salvation was, and is, and is to come, in and through the atoning blood of Christ, the Lord Omnipotent," (vs 18, emphasis added).

King Benjamin then clarifies further in verse 19. He states that the natural man is an enemy to God unless he yields to the Holy Spirit and becomes a saint through the atonement of Christ. This becoming a saint, and the complete conversion process, has occupied my mind and is the definitive distinction between those who are fully committed to Christ and His kingdom, and those who are not (see footnote on saints and Luke 22:32(31-38)). For the kingdom of God on the earth is the Church of Jesus Christ of Latter-day Saints. (Indeed, even the name of the church is inspired, which thing I have never closely considered before.) "Latter-day Saints" suggests that there is a work for those converted disciples of Christ to do in anticipation of His second coming. This is the mission of the Church: to prepare the world for the Second Coming of the Lord Jesus Christ.

"For Salvation Cometh... Through Repentance and Faith on the Lord Jesus Christ," Mosiah 3:5-13

2011-04-05T08:33:00.000-06:00

Mosiah 3:5-13

Having the recent General Priesthood Meeting fresh in my mind, the phrase "that with power" stands out in my mind. I'm thinking about my son who is a few years off yet from receiving the Aaronic priesthood. I'm thinking of Christ as a young man of twelve years old being found in the temple of God already aware of what his mission was and what his relationship to God was. I am reminded of what a young Aaronic priesthood holder can do at just 12 years old and the ministering of angels.

Christ's blood atoned for the sins of those who have died not knowing the will of God concerning them (see verse 11). Then those that do know the will of God, what of them? "But wo, wo unto him that knoweth that he rebelleth against God! Salvation cometh unto none such except it be through repentance and faith on the Lord Jesus Christ," (verse 12).

This group of verses specifically is centered on Christ, and consequently I find myself wondering can we ever think too much on the Christ and his life and his example. As I think about it, I remember the sacrament. The covenant there is that I should always remember Him.

"The Glad Tidings of Great Joy," Mosiah 3:1-4

2011-03-31T07:36:00.004-06:00

Mosiah 3:1-4

This new chapter is a continuation of King Benjamin's remarks to his people. Having just preached obedience to the commandments of God, my first thought was, "Why not conclude there?" The answer that I find in chapter 3 is, "Because he is now about to preach unto them Christ Jesus."

In verse three, the phrase "the glad tidings of great joy" has two footnotes on it. One for "glad" and the other for "joy." The first reference for "glad" takes me to Isaiah 52:7-10:

"How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!
"Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion.
"Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem.
"The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God."

This verse causes me to want to be found among those that "publisheth salvation."

The other footnote on the word "joy" provided ample references to true joy as found throughout the scriptures:

"Knowest thou not this of old, since man was placed upon earth,
"That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?" (Job 20:4&5)

"Thou wilt shew me the path of life: in thy presence is fulness of joy; " (Psalms 16:11)

"Folly is joy to him that is destitute of wisdom," (Proverbs 15:21)

"The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel." (Isaiah 29:19)

I am grateful for the access I have these records, for the good news that are published in these chapters, and for the path of joy that is contained herein.

"O Remember, Remember That These Things Are True," Mosiah 2:18-41

2011-03-26T08:48:00.002-06:00

Mosiah 2:18-41

And again, the words that I have chosen for the title of this post (from verse 41) I find to be timely and profound. King Benjamin's reminder to remember was exactly what I needed. Having recently done battle with the "super flu" which had me laid up for more than a week, I have also had a spiritual battle of sorts with some false notions that I had permitted to get planted just a little too deep. What had resulted were feelings of blackness and uneasiness, a loss of peace generally, which peace was as real and significant as any physical blessing of health.

What King Benjamin lays out in the last half of this chapter is a recipe for perfect peace and happiness in this life. After concluding that no degree of praise or thankfulness would be enough to resolve our indebtedness to God (though praise and gratitude are important ingredients of discipleship), King Benjamin concludes that the best thing that we can do to show our appreciation towards God is to keep His commandments (vs 22).

In verses 32 to 39, King Benjamin addresses the consequences that come to one that "listeth to obey the evil spirit," (vs 32). Then he goes on to talk about those that have been taught and instructed after the manner of the prophets but that choose to instead obey the evil spirit. He says that such "cometh out in open rebellion against God," (vs 37). He goes on to explain the wretched and horrible state of those when they are brought into remembrance of their guilt before God.

In verses 40 and 41, a simple contrast between the two states lets the reader decide for himself:

"Remember the awful situation of those who have fallen into transgression." (vs 40)
"Consider... the blessed and happy state of those that keep the commandments of God." (vs 41)

Then with this one line of testimony, King Benjamin concludes the chapter: "O remember, remember that these things are true; for the Lord God hath spoken it." And so it is.

I am reminded recently of a conversation with a friend who was explaining to me the source of his happiness as a result of financial independence. Ironically, though I found myself realizing just days earlier that I was happy beyond description. When tracing the source of my happiness, I concluded that it was my willingness to obey the commandments of God, repent of my sins, serve God, and so forth. I have found peace and happiness and joy which are available to all.

"When Ye Are in the Service of Your Fellow Beings," Mosiah 2:17

2011-03-20T17:07:00.000-06:00

Mosiah 2:17

Just typing the title phrase this morning has brought a great deal of peace to a presently weary mind. King Benjamin in this part of his discourse to his people is sharing a profoundly unique perspective, which was the source of peace to him as king, and most likely the source of peace for his nation.

Since a week ago Sunday, I've been much impressed by the Savior's injunction to "take [his] yoke upon [me], and learn of [him]," (Matt 11:29). In the class where this was presented to me, the general discussion hovered around how Christ could make our burdens light. However, we then began to discuss the symbolism of the yoke. A yoke is what an ox uses to carry its load. We, like the oxen, have loads that we carry.

What impressed me about Christ's invitation, is not that he is inviting us to let him carry our load. No not at all! The paradox of the invitation is that to the burdened and the weary he says in effect "Come and labor in my vineyard." Christ wants me to come and do his work, carry his burden, and in return, He promises me peace to my soul, which peace surpasses all understanding (see Philippians 4:7).

"Not... More Than a Mortal Man," Mosiah 2:1-14

2011-03-10T08:44:00.000-07:00

Mosiah 2:1-14

A historic occasion is recorded in these opening chapters of the book of Mosiah.In the first few verses of chapter 2, we get a glimpse in the heritage of the Mosaic law that had been preserved and honored by this people. Verse 3 explains that they offered sacrifices to comply with the law of Moses. Verse 4 is where the Spirit brings the law to life. It explains that they also saw this as a means of expressing their gratitude to God for the blessings that they enjoyed, namely:

Having been brought out of the land of Jerusalem
Having been delivered from their enemies
Having just men appointed as their teachers
Having a just man appointed as their king
Having peace established by their king throughout their land
Having been taught by their king to "keep the commandments of God, that they might rejoice and be filled with love towards God and all men".

In light of all these blessings, it strikes me as very important the perspective that King Benjamin sees himself in:

I have not commanded you to come up hither that ye should fear me, or that ye should think that I of myself am more than a mortal man. (verse 10)

What is so compelling about this is that the mortal man can be effective as an instrument for God, and do God's work, and be "kept and preserved by his matchless power, to serve... with all the might, mind and strength which the Lord hath granted unto [him]."

Verses 12 to 14 demonstrates a government model which is quite different from our own at present. One of the things that impresses me is that the king did not tax his people. A successful government for the people is not based on the government's ability to amass wealth.

What strikes me as so important in these verses is that Benjamin was able to obtain peace in the land by adhering to the tenants of the Gospel of Jesus Christ. Perhaps I am just naive enough to believe that the same could happen in our day.

"These Records Are True," Mosiah 1

2011-02-26T07:24:00.000-07:00

Mosiah 1

The value of education, as being requisite to exercising faith in Christ, is reinforced in these opening verses. Typically, in the eyes of the world, those with education are regarded as less spiritually inclined. However, one of the unique characteristics of the Church of Jesus Christ is that this is just the opposite, the more educated the more inclined the individual is to be spiritual.

The first half of this chapter discusses Benjamin's efforts to educate his three sons. The second half deals with the transfer of the kingdom to his oldest son, Mosiah. In both settings, Benjamin puts greatest emphasis in the simple principles of faithfulness and obedience. This explains how this leader was able to obtain peace in his lifetime, for he knew 1) from what he had studied in the scriptures of civilizations past and 2) his own experience in a leadership capacity that those who kept the commandments of God should prosper in the land according to the promises which the Lord had made with their fathers.

Going back through Benjamin's exhortation to his sons regarding the scriptures, his motivation was to educate his sons so that they could read and understand the records that had been preserved by the hand of God for them. In verse 5, Benjamin very clearly states that if they didn't have the records, they would be as were the Lamanites, without any knowledge of God, both in His mysteries and in His commandments.

Then as Benjamin gives charge to his son Mosiah in preparation for the transfer of the kingdom, he explains that the reasons for their prosperity are the direct result of the people's obedience to the commandments of God. (see verse 11) This diligence in keeping the Lord's commandments also gave them direct access to the power of God, which was their source of unfailing protection against the Lamanites. How rare and amazing to find a leader who understood these simple truths, that prosperity and happiness and peace are the direct results of the people's willingness to keep the laws of God.

Yea, and moreover I say unto you, that if this highly favored people of the Lord should fall into transgression, and become a wicked and an adulterous people, that the Lord will deliver them up, that thereby they become weak like unto their brethren; and he will no more preserve them by his matchless and marvelous power, as he has hitherto preserved our fathers.

For I say unto you, that if he had not extended his arm in the preservation of our fathers they must have fallen into the hands of the Lamanites, and become victims to their hatred. (verses 13 and 14)

Benjamin, as a means of helping his people to remember the Lord is about to bestow upon this people a new name that will unify them as a people, because of their diligence up to that point. (verses 11 and 12) This was not unlike covenants made in our days in temples, which are calculated only to increase allegiance to Christ and to keep us in remembrance of that promise.

"Once Again... a Delightsome People," The Words of Mormon

2011-02-20T08:45:00.000-07:00

The Words of Mormon

This morning I find myself thinking about the gentle Lord, Christ Jesus, and even as I read these words of commentary by the prophet historian Mormon, I find that his primary motivation for the decisions that he made as he was compiling this collection of records was whether or not the accounts would increase faith in Christ.

And so he explains that while creating an abridged account of the plates of Nephi (this was from the record of the kings, containing a full account of the history of his people), that he had discovered a record containing prophecies concerning the coming of Christ from Nephi and other prophets. It ended with the Amaleki's account of King Benjamin. In verse 5, Mormon states that he will finish making his abridgment from the plates of Nephi (the record of the kings).

Mormon's singular motivation is conveyed in verse 8:

And my prayer to God is concerning my brethren, that they may once again come to the knowledge of God, yea, the redemption of Christ; that they may once again be a delightsome people.

I must make note of how impressed I am by Mormon's ability to discard his own work when he found something better. For despite his best efforts to summarize the period from Nephi to Benjamin, when he found these smaller plates of Nephi, he conceded that this account was better than his own, and so replaced his own (probably years of) labor with this smaller account.

The final verses of Mormon's brief editorial talk of how King Benjamin and the holy prophets who were in the land at that time labored diligently to establish peace. They did obtain peace in the land, and so it is evident that the way it was achieved was through laboring "with all the might of his body and the faculty of his whole soul," (verse 18).

There is an important truth about work ethic conveyed in these verses, that differentiates between work and hard, effective work. In practice, they look very similar. However, there is a clear distinction between the results, for one yields fruit and the other is (mostly, if not entirely) in vain. This final thought is going to occupy a good portion of my free time today. I don't think I've gotten to the root explanation, or the core doctrines associated with this point, yet. Humility, diligence, patience, love and perseverance bring about the work that is effective.

"Led by the Power of His Arm," Omni 1:13, 20-26

2011-02-14T06:55:00.000-07:00

Omni 1:13, 20-26

I am yet still compelled by the fact that Amaleki is so distinctly aware of his faith in contrast to his immediate fathers. In verse 23, we learn that he was born during the reign of Mosiah. What has impressed me about the change that Amaleki had in contrast to his fathers are his concluding remarks, which clearly demonstrate conviction, testimony, and faith in God.

It impresses me as I consider this, that it is because Amaleki was a part of the group that left the land of Nephi and was with King Mosiah in the wilderness, where they probably came to know God intimately. Indeed, this is most likely what happened, like Nephi and his family when they left Jerusalem, or Moses and the Children of Israel, or even in our time, the Mormon Pioneers' exodus from Navuoo to Salt Lake. This lengthy journey from the land of Nephi to the land of Zarahemla afforded Mosiah's people the opportunity to be "led by the power of his arm." (verse 13) But what's more, in the same verse, Amaleki explained that it was period of instruction: "...They were led by many preachings and prophesyings. And they were admonished continually by the word of God;"

And so it is that when God wants to prepare a people to receive the blessings of heaven, one of the more effective ways that he does it is to establish a group of people within whom that foundation for the work of salvation has been established. So as a final testimony in verse 25, we read of Amaleki's words regarding the gifts of the Spirit: prophecy, revelation, ministering of angels, speaking in tongues, interpretation of languages, "and in all things which are good." Then finally, he extends in no uncertain terms, an invitation to come unto Christ, and to receive the salvation that He has prepared for us.

Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved. (verse 26)

Testimonies such as this one, only come from individuals who have themselves obtained the salvation wherein he is inviting me to also strive for.

"They Should Be Taught," Omni 1:14-19,27-30

2011-02-10T08:35:00.000-07:00

Omni 1:14-19,27-30

The difference between a righteous leader and one who is lead by their own ambitions is inadvertently addressed in this verses. It still impresses me how one righteous leader can make such an impact and influence for good on others.

How is it that a righteous leader leads? By persuasion and by instruction. In these verses, King Mosiah and his people discover a land that is inhabited by another people, who language had become corrupt and who had lost all knowledge of any existence of their Creator. Verse 18 is pivotal. "But it came to pass that Mosiah caused that they should be taught in his language." The way to end the corruption was to teach them.

The situation is an interesting one. King Mosiah and his people are the refugees, yet they have with them the plates of brass, and have maintained their language and their faith in God. In very next verse, Mosiah is appointed king over the land. There was no hostile invasion; no show of arms. Quiet and peacefully, two very distinct groups of people with a common heritage (300-400 years prior) are merged, because of one righteous man who was their king.

At the end of Amaleki's account, he talks about a "strong and mighty man, and a stiffnecked man." He persuaded a number of his brethren to go back to the land of Nephi, reasoning that it was theirs by inheritance. What's more, instead of being a teacher like Mosiah, this man "caused a contention among them." (verse 28) Amaleki had a brother who departed with this group, which seems his main reason for making this account. However, it does offer an interesting contrast between the two leaders, one who was a leader by principle and the other who was a leader by force.

"According to the Commandments of Our Fathers," Omini1:1-13

2011-02-04T06:54:00.030-07:00

Omni 1:1-13

It impresses me the sense of obligation, and honor that these men felt towards the instruction given them from their fathers, at least in this regard. Perhaps this is evidence of the Lord's preserving hand upon this record.

The record goes from Omni (son of Jarom) to his son, Amaron. Amaron points out that the word of the Lord had been verified in the destruction of the more wicked part of the Nephites, while the righteous had been preserved. Then Amaron give the record to his brother, Chemish. Chemish's only contribution is to point out that Amaron made his record on the day that he gave the records to Chemish. Abinadom, the son of Chemish, following his fathers, makes only a few remarks, one being evident of the spiritual decay that had transpired: "I know of no revelation save that which has been written, neither prophecy;"(verse 11).

But then Abindom's son, Amaleki, tells of quite a different change of events when he begins by saying that their king, Mosiah, had been warned of the Lord to flee the city of Nephi with as many as would follow him. After several generations had dwindled in unfaithfulness, suddenly here rises Mosiah, who leads the people by preaching and prophesying -- or better said, who let the voice of Lord lead the people.

Know this, that ev’ry soul is free
To choose his life and what he’ll be;
For this eternal truth is giv’n:
That God will force no man to heav’n.
(Hymns, Know This, That Every Soul Is Free, no. 240)

"Prosper in the Land," Jarom 1:8-15

2011-02-01T08:37:00.000-07:00

Jarom 1:8-15

The remainder of the book of Jarom is evidence to this promise of the Lord: "Inasmuch as ye shall keep my commandments ye shall prosper in the land." Which promise was first extended to Nephi and his brothers by their father, Lehi. (see 2 Nephi 1:20)

Jarom also continues to elaborate upon the theme of teaching the people. He explains that those prophets, priests, and teachers that were among them labored diligently to remind the people of the above stated truth. The one thing that these observations of Jarom have helped me to understand is that the purpose of their preaching was to "stir them up unto repentance." (verse 12) Previous to this in the same verse, Jarom states that this is what kept the people from being destroyed.

Coming back at this a second morning, I'm addressing the connection between prosperity and obedience to the commandments. I really appreciated the footnotes on the word "prosper" in verse 9. One leads to the Lord's admonition of Joshua, that he keep the laws which Moses had revealed without variation (see Joshua 1:7). The other was footnote leads to Psalm 122:6, which simply states "they shall prosper that love thee." Therefore, it is the love of God and His commands that brings prosperity and peace.

"[To Teach]...the Ways of the Lord," Jarom1:1-7

2011-01-29T07:37:00.000-07:00

Jarom1:1-7

Jarom's primary reason for making his record was to preserve the genealogy of his people, according to the commandment that he had received of his father, Enos. He also understands that the primary benefactors will be the Lamanites at some future date.(verse 1)

Though he had prophecies and revelations of his own, one of the marks of Jarom's humility is that he points to what had already been written by Nephi, Jacob, and Enos, explaining that the plan of Salvation had already been revealed by them. (verse 2)

After explaining the difference between the Nephites (a God-fearing people, vs 5) and the Lamanites (a blood-thirsty group, vs 6), Jarom explains how the leadership of the Nephites caused their people to prevail against the Lamanites. "Our leaders were mighty men in the faith of the Lord; and they taught the people the ways of the Lord;" (verse 7). Mighty men of faith teach the ways of the Lord to the people, and thus the people are strengthened to understand and prevail against their opposition.

"Wrought Upon," Enos 1:22-27

2011-01-24T08:28:00.043-07:00

Enos 1:22-27

I've been thinking as of late of some of the great ordeals that prophets have to go through in the process of having their faith tried and refined. It makes me wonder how I could hope to qualify to stand along side the ancients who had to go through so much hardship, if I myself do not have to be tested as they were tested. Some of these final remarks suggest that such were the days of Enos as well.

There is one verse however that stands out in my reading this morning, verse 26, wherein he talks about "having been wrought upon by the power of God that I must preach and prophecy unto this people, and declare the word according to the truth which is in Christ." Particularly, what does it mean to be "wrought upon by the power of God". In Spanish, it is translated as being influenced by the power of God. (Perhaps the irony of this post is that yesterday, I would have been done, published, and moved on to the next group of verses if I hadn't been "wrought upon" by the Holy Spirit to give it one more day and consider a few more phrases in the last two verses.)

The thing that Enos was influenced by the Holy Spirit to do was to teach the truth unto his people. But the truth that he was to teach has a qualifier, "the truth which is in Christ," (verse 26). Enos goes on to say that he has obtain rest "which is with my Redeemer," and then a line of testimony to conclude: "For I know that in him I shall find rest." Enos concludes his remarks by stating that which is to come for him in Christ. For him, the image of a smiling Christ at the judgment day is a reality. (see verse 27) I hope that I may have that confidence when my days are completed and I am old.

"A Desire for the Welfare of My Brethern," Enos 1:9-21

2011-01-20T08:28:00.000-07:00

Enos 1:9-21

Enos's subsequent comment in verse 9 is evidence of his repentance being complete. Afterward, he felt a desire toward his brethren to receive of the same blessing. Christ taught Peter, "And when thou art converted, strengthen thy brethren." (Luke 22:32) What strikes me as interesting is that I never had considered that "natural" fruit of repentance and conversion to be a desire to share it with others. This must have been then what Elder Ballard meant back in 2006 when he said:

Our love for the Lord and appreciation for the Restoration of the gospel are all the motivation we need to share what gives us much joy and happiness. It is the most natural thing in the world for us to do, and yet far too many of us are hesitant to share our testimonies with others. ("Creating a Gospel Sharing Home," Elder M. Russell Ballard, General Conference, April 2006, emphasis added)

Enos had learned the power and effectiveness of prayer in being able to work things out with God. In the same manner in which he obtained a remission of his sins, he "struggled in the spirit" to obtain promises for his brethren. (see verses 10 - 12)

In verse 11, Enos states that after receiving an answer to one such prayer, his faith "began to be unshaken in the Lord." Then in verse 12, he's received another answer to a prayer that he had laboring in all diligence to make happen, and the Lord explains, "I will grant unto thee according to thy desires, because of thy faith," (emphasis added). Enos's faith was proven by the diligent work that he had performed. And because the Lord saw that he would work diligently for his desires, the Lord opened the way for his prayers to be fulfilled.

This time however, the prayer and its answer were not for things immediate. Because he had already prayed and worked to try and bring salvation to the Lamanites, he saw that it was vain at the present time to try to pursue the course. But because he had tried, the Lord rewarded his efforts with a covenant that the record that he was keeping would be preserved for the benefit and blessing of the future generations of the Lamanites. (see verses 13-18)

"Lord, How Is It Done?" Enos1:1-8

2011-01-13T07:33:00.001-07:00

Enos 1:1-8

As testament to his father Jacob, Enos begins his short account with a simple statement of tribute to his father: "knowing my father that he was a just man." (verse 1, emphasis added) How appropriate and how beautiful is the acknowledgment of a son of his father's goodness and righteousness. It might seem backwards that the testimony of a son towards his father would be such compelling evidence of his father's goodness, but on the other hand, who better to make such a statement.

Enos's account is different than Nephi's and Jacob's. Here is the first prophet in the Book of Mormon to make reference to his own repentance and conversion to Christ. He describes it in simple terms by saying, "I will tell you of the wrestle that I had before God, before I received a remission of my sins." (verse 2)

Enos's repentance process was, when it finally came, an all day ordeal. He was found in a quiet place, were betwixt him and God they could work through the sins that Enos had committed. I appreciate that Enos described repentance as a wrestle with God -- a labor intensive struggle that requires every ounce of effort that one has or is capable of possessing. As any interaction with God should require, this especially demanded all of his heart, might, mind, and strength. (See Doctrine and Covenants 4:2)

When the night finally came, Enos continued his struggle, but then was met with these words, that only the penitent can fully appreciate, "thy sins are forgiven thee, and thou shalt be blessed."(verse 5) I love what Enos concludes subsequently, "I knew that God could not lie, wherefore, my guilt was swept away." (verse 6)

Simple terms really -- there is no other way to describe it. But the change that takes place is profoundly significant and life altering. To have one's guilt removed, the burden of sin, which hangs as an oppressive rock over one's soul, to return to a state of innocence and purity before God, there is nothing to compare with this transformation which takes place. (see also John 3:3)

The depth of the forgiveness that Enos received and its impact upon him seems to be the reason that prompts his subsequent question. Again, a very simple statement-- "Lord, how is it done?" (verse 7) Then, knowing that Enos had listening ears, the Lord answers him "because of thy faith in Christ, whom thou has never before heard nor seen... wherefore, go to, thy faith hath made thee whole." (verse 8)

The simplicity of the repentance process and the profundity of the forgiveness and cleansing that resulted are made possible through faith in Christ. In just a few chapters later (though roughly 400 years later), King Benjamin teaches:

And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent. (Mosiah 3:17)

"We Did Mourn Out Our Days," Jacob 7

2011-01-06T08:52:00.000-07:00

Jacob 7

This chapter is well known for its one of the two accounts found in the Book of Mormon of an Anti-Christ. Sherem came preaching a variation on the scriptures, claiming that he believed the things that were written therein, but denying the foundational message of every prophet that had written: that Christ should come. Jacob countered his claims.

"...Behold, I say unto you that none of the prophets have written, nor prophesied, save they have spoken concerning this Christ." (verse 11)

Jacob's personal commentary on the situation reminds me of the Prophet Joseph Smith's comments about how he responded to people who plainly refused to accept his account of the First Vision. Jacob observes:

"And he had hope to shake me from the faith, notwithstanding the many revelations and the many things which I had seen concerning these things; for I truly had seen angels, and they had ministered unto me. And also, I had heard the voice of the Lord speaking unto me in very word, from time to time; wherefore, I could not be shaken." (verse 5, emphasis added)

Jacob was blessed for his faithfulness and the Lord sent his Spirit to strengthen and guide Jacob in the presence of Sherem, "insomuch that [Jacob] did confound him..."(verse 8) Time does not permit me to elaborate further on the account, but it is curious to note that the end result of this story is a restoration of peace to the people and the love of God. (verse 23)

Jacob in his time felt an obligation towards the Lamanites, or those to whom the Gospel of Jesus Christ was not readily understood or accepted. Yet the net result of any effort that they made to reach out was returned with bitter hatred and violence. I find this nonetheless notable and interesting that a missionary spirit yet strove with them. (see verse 24)

In the second to last verse in this final chapter of Jacob, Jacob makes a summary of his lifetime by stating: "Wherefore, we did mourn out our days." (verse 26) There is something about this sober declaration of the reality of his existence that really strikes me as profound. I am old enough now that I can look back and realize that I have a history and a course of events that have taken me to where I am now. My life has been so much more richly blessed and easy, in comparison. But the thing that is above all most notable, is that even in a mournful reflection of a hard life, Jacob is confident in the terms and means of his salvation. This observation in no way lessens the end, perhaps it makes it even that much more enjoyable and rewarding when the end does finally come. Jacob's life then is excellent example of enduring to the end.

"The Pleasing Bar of God," Jacob 6:13

2010-12-23T10:11:00.000-07:00

Jacob 6:13

Jacob at the end of his record makes an interesting statement in reference to the final judgment. Moroni at the end of his record makes a similar statement. (see Moroni 10:34) To the reader they bid farewell until the next time that we shall meet them-- in the final judgment.

There is something that strikes me as helpful in defining the wicked from the righteous in the verse in Jacob. The righteous look forward to the day of judgment, while for the wicked, it is a day of awful dread and fear. So it is the feelings that we have inside of ourselves towards the day of judgment, and appearing before our Maker, that define if we are among the righteous or the wicked. It is no group of people, it is not predicated upon a rote list of ritualistic acts. Judgment is individual.

"Cleave unto God as He Cleaveth unto You," Jacob 6

2010-12-20T06:42:00.000-07:00

Jacob 6

In verse 5, Jacob commands his brethren to "cleave unto God as he cleaveth unto you." The association illustrates a truth that I seldom would consider: God already has an intimate, personal relationship with me. I know that this goes along the lines of a supreme being who knows all my thoughts and actions, but something strikes me as exceptionally personal in that omniscience, not as a removed, observational unit. Really, it makes sense. Why would someone want to know everything about you or me, without being intimately concerned for your well being and safety.

Footnotes on cleave lead to the account of Hezekiah, king of Judah, and his interactions with Assyria. Isaiah was prophet during the reign of Hezekiah. He offered spiritual strength to Hezekiah to withstand the tenacious cries of the messenger of the king of Assyria, who repeatedly came down from Assyria threatening Hezekiah with destruction if they did not submit to their rule. What was more, the messenger from Assyria denounced any source of strength that Judah might recur to for help. Of all the kings of Judah, none is regarded with the same zeal towards God as was Hezekiah.

In verse 9, Jacob talks about "the power of the redemption and the resurrection, which is in Christ." This is the means whereby we will be judged according to our works. Just last evening, I also read in 2 Nephi 2:10:

And because of the intercession for all, all men come unto God; wherefore, they stand in the presence of him, to be judged of him according to the truth and holiness which is in him.

I appreciate how Jacob explains that it is through the power of the redemption and the resurrection of Jesus Christ that judgment is executed. Through Christ, the way is prepared for our ability to obtain immortality (the resurrection) and eternal life (the redemption).

In verse 12, Jacob is concluding his remarks to his brethren, and he says these simple words: "Oh be wise, what more can I say?" There are footnotes on the word "wise":

Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. - Matthew 10:16

The illustration is that the Savior provides is keenly accurate. In the midst of flesh-consuming wolves, we are commanded to keep pure thoughts and actions, to do good to others, to cleave to virtue, holiness, and truth.

Be wise in the days of your probation; strip yourselves of all uncleanness; ask not, that ye may consume it on your lusts, but ask with a firmness unshaken, that ye will yield to no temptation, but that ye will serve the true and living God. - Mormon 9:28

This second passage brings to mind the Savior's commandment to "knock and it shall be open to you,"(see Matt 7:7), and reminds me to what end we have been commanded to seek God.

The Allegory of the Tame and Wild Olive Trees, Jacob 5

2010-11-29T05:45:00.000-07:00

Jacob 5

This chapter is the story of the tame and wild olive trees, which according to the record of Jacob, was actually first recorded by the prophet, Zenos, to the house of Israel. Remember what Jacob explained in chapter 4, he says that he would use this to illustrate how it is that God would gather Israel after they had rebelled against Him. Below are some verses that have stood out to me in this reading.

Vs. 22 - Having separated small, young branches from the main olive tree, that had begun to decay, the master of the vineyard observes: "Counsel me not; I knew that it was a poor spot of ground; wherefore, I said unto thee, I have nourished it this long time, and thou beholdest that it hath brought forth much fruit."

I feel much like one of these young branches being placed in a poor spot of land, yet being frequently and abundantly nourished by the good word of God.

I find it curious the emphasis on good and evil fruits. Indeed, the measure of one's righteousness can be determined according to the fruits that they bring forth. Why is that important? Because it can be used to determine how well we are doing.

Vs. 48 - After taking inventory of the fruits of their vineyard, the Lord of the vineyard weeps for the utter loss of all the trees of his vineyard. Then he asks this question: "Who is it that hath corrupted my vineyard?" in verse 47. Then in verse 48, the servant of the Lord, makes a wise observation, in effect answering the Lord's heartfelt inquiry. "Is it not the loftiness of thy vineyard -- have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves."

This is why they were not able to bear good fruit, because the branches had become presumptuous, proud, and almost larger than their roots.

There is a lot going on in the final round of attending to the vineyard, which is interesting, because it is the time in which we live. The branches that had in times past be planted elsewhere throughout the vineyard have now been brought back the main tree, where the roots where the strongest. The heritage that is involved in being a part of that greatest of all works that has existed since the beginning is notable to consider.

The wild branches haven't been fully removed from that tree until the good branches have grown and become sufficiently stable and strong. This is the curious instructions given regarding the growth of the vineyard. Only discard the most bitter fruit, and leave the rest of the wild fruit until the good branches have received sufficient strength (see vs. 57).

In this final round there is nourishing, digging, and pruning of the trees, this is the time in which we live. Much of what happens to us as individuals and as a people (both as a church and as a human race) have to do with the pruning, shaping efforts of the Lord. It becomes more noticeable and comprehensible the closer we are to God, but this is our time in which this is the reality of things as they really are. All this is done, so that ultimately, the good may overcome the evil (vs. 59).

Later in this final labor, one of the chief tasks of the laborers was to keep the roots and branches of the tree equal to one another, so that they could grow. Surely this must have been disappointing to those branches that grew beyond what their root could support. "...They did keep the root and the top thereof equal, according to the strength thereof," (vs. 73).

"The Great, and the Last, and the Only Sure Foundation," Jacob 4:14-18

2010-11-10T06:35:00.001-07:00

Jacob 4:14-18

There are several interesting thoughts presented in these final verses that could be each treated individually. For example, verse 14 talks about God ultimately allowing all of his children to do what they will do, even if it will lead to their destruction. "...And because they desired it God hath done it, that they may stumble." Not that God will take away the consequences of bad behavior, but He does work according to our desires. On the the flip side, if our desires are God's desires, then how great are the blessings that will result.

Another interesting thought: the stone, or the sure foundation, which God had given the Jews to build upon. When Jacob gave this prophecy, he was anticipating that the Jews would reject "the stone upon which they might build and have safe foundation." (vs. 15) Jacob goes further to say that this stone is the only way that God will provide for their redemption. Jacob also knows that God will redeem His people. So it is for him a great puzzle, of sorts, trying to figure out how the Jews would ever accept Christ as their Redeemer. For He is to become "the head of their corner." (vs. 17)

There is a footnote on verse 17, on the word "ever" in the question that goes like this: "How is it possible that these [the Jews], after having rejected the sure foundation [Jesus Christ], can ever* build upon it, that it may become the head of their corner?"

Jesus taught in Matthew 19:30, "But many that are first shall be last, and the last shall be first." In Doctrine and Covenants 29:30, the Lord reveals that He has not committed all His judgments unto man, and then goes on to explain that all his words must be fulfilled, including those just mentioned from Matthew 19.

Ultimately, what Jacob is preparing us for in posing this question is the allegory that is to follow in the next chapter, which goes on to reveal the great love and purposes of the Lord in having made covenants with the house of Israel.

----------
Quietly, the Spirit of the Lord says: Because I love them, I have planned and prepared the way for the redemption of all my children. I am in command of my holy work as it moves across the earth.

"Why Not Speak of the Atonement of Christ," Jacob 4:7-13

2010-10-25T09:35:00.000-06:00

Jacob 4:7-13

I have been somewhat remorse as of late because of my personal failures to draw closer to my Lord. Knowing that I've received some significant spiritual instruction as of late, I think that the thing that has concerned me the most is my own obvious ingratitude towards Christ. I guess what I'm trying to express is that I feel that I have been taking for granted my Advocate before the Father, because He seems to always be there, whether or not I fully recognize His help. Reading these verses in Jacob has helped me to remember how absolutely essential Christ and His atonement really are.

What's even more interesting is the way in which Jacob words it. "For why not speak of the atonement of Christ, and attain to a perfect knowledge of him..." (vs. 12). What strikes me about this passage is the use of the word "perfect " suggesting that a knowledge of Christ's involvement in my life can be much more than just a passing awareness. The question that I am asking myself now is: how? How to attain to a perfect knowledge of Christ?

President Thomas S. Monson offers this solution: "Let us follow [Jesus Christ]. Let us emulate His example. Let us obey His words. By so doing, we give to Him the divine gift of gratitude," ("The Divine Gift of Gratitude", Oct 2010 General Conference, emphasis added).

"Ye are my ^afriends, if ye do whatsoever I ^bcommand you. UAdd a Note
"Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you ^afriends; for all things that I have ^bheard of my Father I have made ^cknown unto you." (John 15:14-15, emphasis added)

I suppose what I am missing is the conscientious connection that my actions are the means by which a perfect knowledge of Christ is to be obtained. For as I do the things that Christ has taught, and regard my actions as reflections of the teachings of Christ, then will I become more intimately His disciple and His friend.

Now the final question I ask myself is this: do I have the faith to believe that it is just that simple? Do I want to believe in Christ? Of course I do. The use of the word "perfect" also provides a measuring stick for me to look to. If my knowledge is not yet perfect, then there is still room for growth in these matters. And I am not yet as I ought to become.

"We Search the Prophets," Jacob 4:1-6

2010-10-23T09:40:00.000-06:00

Jacob 4:1-6

I am reminded as I read through Jacob's account of their spiritual powers and blessings that they enjoyed in during his ministry though their access to the holy scriptures was severely limited because of their circumstances-- much more so than what we enjoy today. The reality of an over-abundance of access to spiritual light in our lives today really makes it seem strange that faith is yet still so hard to come by.

Perhaps this is brought to my mind as a result of viewing a recent documentary that discussed the miracle of the modern day scriptures and how so many people have access to the Bible and all scripture, which in the history of the world has never been any other civilization's privilege to enjoy. So it makes it even more impressive that given his people's limited access to holy writ, Jacob says in verse 6 that they searched the prophets and did themselves enjoy many revelations and the spirit of prophecy. Their witness of Christ that they had obtained through these means gave them great hope and unshaken faith, even to the point that they could command the elements in His name and the elements did obey them.

The natural question that I have to wonder about is: if we have such a greater abundance and access to the scriptures in our days, are we enjoying even greater blessings than these? Or why are we not excelling on all counts to produce greater miracles than these? Perhaps we are. At no other point in the history of the world has the church grown and continued to grow as it does today. That is a miracle. We are a temple building people. That is a miracle. Perhaps when all the records that are being kept of our day are made know, we will learn of trees, mountains, and waves also obeying the faithful disciples of Jesus.

"This Commandment They Observe to Keep," Jacob 3:3-14

2010-10-16T13:31:00.000-06:00

Jacob 3:3-9

The more that I am experiencing this reality of the world that I am currently a part of, and the more that I consider the direction of the Church of Jesus Christ in these latter days, it all makes perfect sense. For example, the revelation of "The Family: A Proclamation to the World" that emphasized the importance of family in all countries and societies. We are only fifteen years from the time that that came about. Never has its warnings and instruction been more needed than now.

Yet family, and the preservation of family has always been important to God and his prophets. The preservation of the Lamanites was based in part on the fact that they honored among themselves the basic structure of family. This they did by not violating commandments of fidelity and chastity among husbands and wives.

Jacob observes in verse 7 how among the Lamanites, their husbands and wives love each other, and both husbands and wives love their children. Perhaps those he was speaking to didn't fully grasp the significance of this statement. Jacob goes on to state how because of the Nephites' iniquities that they had destroyed the confidence of their own children (see vs. 10).

All sin is the result of selfishness on the part of the person committing it. It effects others. The sins of infidelity and immorality are so serious in part because it is targeted at destroying the family--the institution that God has created to facilitate salvation among his children on earth.

"Oh All Ye That Are Pure in Heart,"Jacob 3:1-2

2010-10-10T07:28:00.000-06:00

Jacob 3:1-2

These first two verses of scripture have brought about a profound sense of peace in a very personal way. Only those who are aware of my personal struggles at the moment (which I haven't even been able to effective articulate to my own wife) may be able to fully understand why this is.

"But behold, I, Jacob, would speak unto you that are pure in heart. Look unto God with firmness of mind, and pray unto him with exceeding faith, and he will console you in your afflictions, and he will plead your cause, and send down justice upon those who seek your destruction.

"Oh all ye that are pure in heart, lift up your heads and receive the pleasing word of God, and feast upon his love; for ye may, if your minds are firm, forever."

All the turmoil that I have been dealing with has been swept away as I read these two verses, because I know my God is with me, because my heart is pure.

I have descended into a den of wolves. Wanting to avoid contention, by avoiding any references to God or my Savior Jesus Christ, has brought a great deal of uneasiness. I now realize in hindsight, this was a serious mistake.

I am reminded of the scripture, "If God be with thee, who be against thee?" (see Romans 8:31)

"Exceedingly Tender and Chaste and Delicate before God," Jacob 2

2010-09-02T09:34:00.000-06:00

Jacob 2

The full passage referenced in the title reads like so: "And also it grieveth me that I must use so much boldness of speech concerning you, before your wives and children, many of whose feelings are exceedingly tender and chaste and delicate before God, which thing is pleasing unto God;" (vs. 7).

As I read through this chapter, I am brought to consider the burden of a prophet in telling people of their sins, and having to dwell upon that which is unpleasant. This is in the same vein as talks that I've heard President Hinckley and other members of the Quorum of the Twelve Apostles give over the years about pornography and sexual immorality. They are uncomfortable and unpleasent topics. They are not particularly inspiring, but they are necessary in keeping us on the safe course. They are a sobering, constant reminder of the condition of the world in which we live and problems that plague the lives of our people. If among the church we were free from divorce and every other form of immorality, then perhaps such discussion would be deemed irrelevant. As a people, we are not yet as we ought to be.

The experiences that the world would offer in sin, suffering, and transgression, seem to have almost no relevance in preparation to return home to God. If they serve any purpose in the great plan of God, it is as it was decreed in the beginning-- to provide opposition in all things. Yet there is a very unproductive opinion that roams abroad that experience with sin offers some sort of perspective or preparation for Christian discipleship.

It is not good that a marriage end in divorce. My thoughts are drawn to this particular example, as it it seems to frequently also have at its root sins of immoral conduct from one party or the other. In Jacob's day, it was the men who were guilty of such crimes. That brings me to the second point that I am drawn to consider: those whose feelings are exceedingly tender, chaste, and delicate before God. There are few devices that are more effective at ravaging and destroying those tender, chaste, and delicate feelings of the heart than is divorce. It reaches into the very core of the family unit, and rips out the heart -- the binding covenant of salvation for those that have entered into it and their posterity-- and vanquishes forever the possibility of loving family ties that will last throughout life and all eternity. (The Spirit of the Lord bodes strongly upon this point in my mind this morning.)

Then what of its victims? What of the wives and children whose fathers have left them? What of the perpetrators themselves? It's all so common place now, but I am grateful this morning for the instruction on the way things really are.

"We Knew of Christ and His Kingdom," Jacob 1

2010-08-13T10:39:00.001-06:00

Jacob 1

Jacob paints an interesting picture of the state of the Chruch of Christ in his day, some 540 years before the coming of the Messiah.

In verse 5, Jacob observes that because of great faith and much anxiety for the welfare of their own people, they had been shown what would come of their own people. Christ does that for those who sincerely desire to know of and seek after the welfare of their fellowmen.

Then in verse 6, Jacob makes an even more interesting observation: "And we also had many revelations and the spirit of much prophecy; wherefore, we knew of Christ and his kingdom, which should come." I feel that as I read these verses that, because of their diligence and faith, they were lacking in nothing in regards to the spiritual knowledge required to establish the kingdom of God among their own people.

This strikes me as being very important for the very fact that time and location are irrelevant in regards to establishing the kingdom of God among a people. Understanding this makes even more important personal diligence in all things related to the kingdom of God. In other words, I must do my duty and work as if the establishment of the Kingdom of God were dependent upon my own labors. For surely, within my own small sphere of influence, this is how His kingdom is to be established.

"Many of Us, If Not All... Saved in His Kingdom," 2 Nephi 33

2010-08-05T09:51:00.000-06:00

2 Nephi 33

Persuasive concluding arguments-- these final words of Nephi's are an irrefutable testimony of truth, and the reality of things as they really are (see Jacob 4:13).

I am reminded of the universality of the doctrine as I review Nephi's remarks. Verses 7 and 12 both express Nephi's hope that he expects to see many if not all saved in the kingdom of God.

This reminds me of the dialog between Joseph Smith, Sr. and his son, Joseph Smith, Jr. from the video about the First Vision. The father, who is depicted as being aloof from the churches of their day, says to his son, "I don't expect God intends to save just a few of his children."

This seems like such an important part of our doctrine, yet I can't find a word that describes it succinctly. Equality, maybe. But it's more than just the thought that all men are created equal. It's the reality that salvation is obtainable for all. The plan is setup so that we can expect salvation by being obedient to principles that we can understand.

The doctrine of the plan of God is such that it is universally accessible to all. God has not created a plan in which some are more privileged or more prone to repent of their sins than would be others. He surely is not foreordained any man to fail because of the conditions of the plan. In fact, it is just the opposite so that any man, having taken the effort to understand the plan of God, can -- wherever he is -- obtain salvation according to the principles of life.

I've spent a good amount of time crying lately. Nephi wrote, "...and I cry unto my God in faith, and I know that he will hear my cry." (vs. 3)

"That Which Ye Should Do," 2 Nephi 32

2010-07-17T08:21:00.001-06:00

2 Nephi 32

In plain terms, Nephi now explains the "now what?" part of discipleship. There is no law of Moses, no rules and regulations, no measured or calculated formula for success. Instead, Nephi says this:

Feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye shall do.
...And receive the Holy Ghost, it will show you all things what ye shall do.

In other words, go to God himself for your instruction. Develop with Him a relationship of friendship and trust. He will lead us safely home, if we listen to His voice (see "Let the Holy Spirit Guide", hymn no. 143 ).

"Like Unto Me," 2 Nephi 31

2010-07-10T06:01:00.000-06:00

2 Nephi 31

And now at the end of his record, Nephi takes opportunity to write just a few more concerning the doctrine of Christ. Specifically, Nephi is addressing baptism and the gift of the Holy Ghost. Verse 12 is an interesting argument given by the Lord himself. It reads, "And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do." (italics added)

In other words, what Christ is saying is that when we are baptized we are given the Holy Ghost, which is the same thing that happened to the Lord when he was baptized. Having the companionship of the Holy Ghost is the qualifier to being able to do the things which Christ was able to do. What strikes me is that following the influence of the Holy Ghost is the what enables us to be able to do what Christ did.

These ramification are deep, for if God is willing to give us the very same power that Christ himself had, then it is true that we can be expected to be able to do the same works which Christ himself did.

The other theme that is prevalent in this chapter is the discussion on enduring to the end. Nephi supports this argument with such strong statements as "if... after this [you] should deny me, it would have been better for you that ye had not known me," (vs 14). Nephi also quotes other revelations that he had received, "He that endureth to the end, the same shall be saved," (vs 15).

Then in verse 20, Nephi details the terms by which we must endure to the end. As I re-read it this morning, the thought comes into my mind that this is surely obtainable. In the end we must have a complete reliance upon Christ, filled with a perfect brightness of hope, and be possessed with a love of God and of all men. These are the qualifiers for salvation. If we are found possessed of these things until the end of our lives, then we have won the race. Then have we qualified for eternal life. Though hard, as life proves to be, this actually seem obtainable.

"None Save It Be Them That Repent," 2 Nephi 30

2010-07-01T08:06:00.001-06:00

2 Nephi 30

Obedience and sin: these are the two principles upon which all men are measured equally. No amount of worldly wealth, no inheritance, no privileged station or social class can exclude us from the effects of sin or obedience.

If a wealthy man sins, is it the same as if a poor man sins? This is not for me to decide. If a poor man is obedient, does he receive any greater reward than if a rich man is obedient? I can not say. These things are for God to decide, but the scriptures are clear that repentance and obedience, regardless of who you are in the eyes of the world, are the only way back into God's presence. Perhaps for some, poverty is their appointed and perfect test. Then for others, perhaps it is prosperity that will be the greatest proving ground for their souls.

This chapter accomplishes two end for me this morning: 1) a reminder of the equality of Christ's doctrine (all that repent and believe in Christ shall be numbered among his people, and 2) all the righteous shall be saved. The end is glorious.

As I read more into this chapter, Nephi talks about the restoration of his family's seed. He says that not many generations shall pass away before they shall become a delightsome people (vs. 6). It has been less than a hundred years, and in many parts of Central and South America, less than 50 years since the gospel of Jesus Christ was first preached among them. Now the descendants of Lehi have surged into the millions among those that believe.

"Because My Words Shall Hiss Forth," 2 Nephi 29

2010-06-25T07:33:00.000-06:00

2 Nephi 29

This is a particularly curious chapter that was given directly as a revelation of the Lord to Nephi in very strong an clear terms. It deals with the general rejection of the Book of Mormon as scripture in our time. Upon understanding the scope of the Lord's work, that it has extended and will continue unto all nations of the earth, the argument for additional scriptures becomes much more plausible. A broader view, and the possibility that Christianity was preached elsewhere besides Judea in antiquity, lead to the natural conclusion that there must have been records kept elsewhere.

Verses 12 and 13 are of particularly curious note in that they state that there are yet other records which have been kept by nations other than the Jews and the Nephites that we have not yet received, but will at some future date and time.

"Line Upon Line," 2 Nephi 28

2010-06-18T08:35:00.001-06:00

Chapter 28 is completely dedicated to the subject of false teachings and apostasy as it shall abound in the last days, or in other words, our times. It is interesting that Nephi finds it appropriate to dedicate an entire chapter to this subject. Perhaps it is because of the broad acceptance of these teaching; perhaps it is to prepare true disciples to be capable of discernment.

Then at the end of the chapter, Verse 30 is one of the more well-known verses of scripture from the Book of Mormon, and it stands in direct contrast to apostasy, apathy, and indifference.

For behold, thus saith the Lord God: I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more; and from them that shall say, We have enough, from them shall be taken away even that which they have.

It is the mind and the will of God for His children to inherit everything which he has, in his own time and way. How can we close the door then to all that he does yet have in store for us?

"I Am Able to Do My Own Work," 2 Nephi 27

2010-06-06T13:56:00.000-06:00

2 Nephi 27

Verses one through five describe the apostate state of the world in the last days. What I find to be interesting is that these conditions are spoken of spiritually. Drunkenness, famine, thirst -- there is a void that is unable to be satisfied by wicked practices. One of the qualifiers that defines those that are drunken in iniquity is "all the nations that fight against Zion," (vs. 3).

Verses six through ten talk about the contents of the sealed portion of the Book of Mormon. In it there is a revelation or prophecy which spans from the beginning to the end of the world. Nephi goes on to say that it is a prophecy from God that reveals "all things from the foundation of the world to the end thereof," (vs. 10).

This is interesting to consider, that there is a prophecy that is being kept from us during this period of history because of wickedness. With that in mind, verse 11 looks forward to the day when that sealed portion of the book shall be read upon the house tops.

The end of this chapter then addresses the work of the Lord, and the nature thereof in the last days. It is curious that the work of the Lord is almost completely oblivious to the world and yet has grown to stature and size that is now is. It is not in the image or likeness of anything else in the world.

Verse 20, "...I am able to do my own work."
Verse 21, "...I will show unto the children of men that I am able to do my own work."
Verse 23, "...I work not among the children of men save it be according to their faith."

Later in the chapter, it describes who it is that will be blessed by this work: The blind, the deaf, the meek, and the poor, (see vs.29 & 30)

"Concerning the Last Days," 2 Nephi 26:14-33

2010-04-26T12:31:00.000-06:00

2 Nephi 26:14-33

The footnotes to verse 20 are quite insightful as to where true power lies: in humility. The Lord places stumbling blocks in our paths when we know the right way and turn from it.

The work of the Lord is accomplished by the humble and weak things of the earth. The poor in Spirit are greater than the mighty ones for they have access to the grace and Spirit of God. Christ, the Lord, placed himself among the humble and poor things of the earth.

"But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish,"(vs. 31). See also Doctrine and Covenants 38:39 which says, "but beware of pride, lest ye become as the Nephites of old."

Coming back to this entry after having let it sit for a couple of days, I appreciate the title even more: "Concerning the Last Days." At no other time in the history of the world, has the work of the Lord been so uninhibited. It is interesting to note that as part of this prophecy concerning the last days, Nephi discussing things like the equality of the doctrine, "Behold, doth he cry unto any, saying: Depart from me? Behold, I say unto you, Nay;" (vs.25).

"The Law Which Ye Shall Do," 2 Nephi 26:1-13

2010-04-14T09:03:00.000-06:00

2 Nephi 26:1-13

After going to considerable lengths to explain why it is that they observe the law of Moses, even though they regarded it as a "dead law," Nephi begins this chapter with a prophecy of a future law which Christ himself will bring: "and the words which he shall speak unto you shall be the law which ye shall do." (vs. 1)

There must be an opposition in all things. The verses that follow this introduction at the beginning of the chapter delve into the fate of the wicked at the time of Christ's coming. Then in verse 8, Nephi returns briefly to those that will "look forward unto Christ with steadfastness." There are promises given to those that will believe in Him: He shall appear unto them, He shall heal them, and they shall have peace with Him.

(The Spirit testifies to me that such are the blessings extended to all those who diligently look to Christ the Lord for their deliverance.)

Verses 10 and 11 are explanation of what happens when a righteous civilization turns from its righteousness. Destruction is eminent. This is because "the Spirit of the Lord will not always strive with man," (vs. 11). I have been tempted with thoughts of apathy and indifference. Reminders such as these help me to realize the importance of continual vigilance and diligence towards the things of God. I do well to remember that there is no coasting into Heaven.

Then in verses 12 and 13, Nephi addresses the universal spread of the Gospel. "It must needs be that the Gentiles be convinced that Jesus is the Christ, the Eternal God ...He manifesteth himself unto all those who believe in him, by the power of the Holy Ghost;" The verses that follow separate this spread of the Gospel from that which would take place in the last days. So in going back to these verses, this seems to suggests that there are even more peoples, that we do not have accounts of, joining and converting to a true knowledge of Christ according to the power of the Holy Ghost.

I won't speculate on this too much, but I am certain that there are entire civilizations that have been hidden from our present knowledge among whom the Gospel of Jesus Christ was taught.

"Alive in Christ," 2 Nephi 25:21-30

2010-04-06T08:04:00.000-06:00

2 Nephi 25:21-31

The premise for these final verses of chapter 25 is found in the end of verse 20:

...yea, behold I say unto you, that as these things are true, and as the Lord God liveth, there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved.

Then in verse 21, Nephi explains that this is the reason that the Lord had promised him that the things which he should write would be preserved and made available to future generations.

These verse that follow talk about Nephi's efforts to persuade his children to believe in Christ. He said that he "labored diligently to write, to persuade [his] children, and also [his] brethren, to believe in Christ, and to be reconciled to God;"(See verse 23).

This same verse then concludes with this defining, doctrinal statement: "For we know that it is by grace that we are saved, after all we can do."

Nephi goes on to make a very interesting set of observations, comparing and contrasting faith in Christ to the deadness of the Mosaic law, and explaining why it is that they put so much emphasis on teaching Christ to their children.

And it is in verse 25 that we read, "we are made alive in Christ because of our faith, yet we keep the law because of the commandments." At first glance, this seems contradictory, as do many doctrines when viewed superficially. But Christ himself said, "If ye love me, keep my commandments." These verses of scripture were penned during the period in which the Law of Moses had been given, and was in effect. Nephi understood the "deadness" of the law, which in and of itself had no saving power. Yet the purpose of the Mosaic law was to point the people to Christ, and his higher laws of the Gospel.

The law of Moses was a lesser law given to a people who wouldn't abide the greater law. Thus we see Christ himself repealing that law in the Sermon on the Mount with such phrases as "It hath been said in olden times (insert a Mosaic law), but I saw unto you (insert Christ's higher law)."

"Until They Shall Be Persuaded to Believe in Christ," 2 Nephi 25:9-20

2010-03-29T07:35:00.000-06:00

2 Nephi 25:9-20

Nephi earlier in this chapter set out his intentions to be plain spoken and direct, and these verses are the evidence of his subsequent effort to do such. In very simple terms, Nephi explains why the Jews had been carried away into Babylon, and the cause of all their subsequent afflictions. Nephi states, "Behold, they will reject [Jesus Christ], because of their iniquities, and the hardness of their hearts, and the stiffness of their necks," (vs. 12). It is a sobering thought that the answer is just that simple.

Verse 16 talks about the elongation of this curse, "And after they have been scattered, and the Lord God hath scourged them by other nations for the space of many generations, yea, even down from generation to generation, until they shall be persuaded to believe in Christ, the Son of God, and the atonement which is infinite for all mankind--"

Furthermore, there is a standard that Nephi describes in this same verse that must be met for the scourge to be taken away, "they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands." These are the terms that must be met for the Lord to revoke the aforementioned curse: Faith in Christ, unto repentance that they may have clean hands and pure hearts. These are internal changes that must take place. And because the Lord holds the keys to the blessings that are extended, he is able to determine the condition of our hearts and hands.

There is in verse 18 a statement that affords us to discern the true Christ from an impostor. "...There is save one Messiah spoken of by the prophets, and that Messiah is he that should be rejected of the Jews."

"My Soul Delighteth in Plainness," 2 Nephi 25:1-8

2010-03-10T06:29:00.000-07:00

2 Nephi 25:1-8

The thought impresses me that this chapter serves as plain-spoken guide to understanding the previous chapters of scripture written by Isaiah. Perhaps even as a starting point to understanding the prophecies of Isaiah, one would do good to review this chapter first. It is given by prophecy, so as to make its explanations more effective than any other sources.

The writings of Isaiah are notorious for being hard to understand. Difficulty in understanding the scriptures is addressed in these verse. Nephi's people had a hard timing understanding the words of Isaiah. Nephi attributes this to their not being exposed to the ways of the Jews. Yet he explains that he has included these writings that we "may know the judgments of God, that they come upon all nations, according to the word which he hath spoken," (vs. 3).

Nephi also observes that those who are filled with a spirit of prophecy are able to understand the writing of Isaiah. (see vs. 4) Later, he adds that in the days of their fulfillment, the words of Isaiah shall be understood. (see vs. 7)

"How Hath The Oppressor Ceased", 2 Nephi 24

2010-03-08T09:06:00.000-07:00

2 Nephi 24

Studying 2 Nephi 24, the thought impresses me that the one to whom Lucifer is telling the biggest lie is himself.

For thou hast said in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the north;

I will ascend above the heights of the clouds; I will be like the Most High. (vs. 13-14)

There are two sides only to the battle in heaven and on earth. On the one side are those that serve the Lord, and on the opposite side are those that serve themselves, and think that of themselves they are able to attain some greater degree of glory than what God has promised to those that follow Him.

This chapter begins with this reminder: "For the Lord will have mercy on Jacob, and will yet choose Israel," (vs. 1). This is a reminder of the Covenant that God made with Abraham and his sons. In the day that this will be brought to pass, it says that "the land of the Lord will be servants and handmaidens; and they shall take them captives unto whom they were captives;" (vs. 2). This is evidence that rank and station are of no value in the eyes of the Lord. Especially within the Church, there is no hierarchy of authority that gives privilege or preference to an individual or family.

"I Will Be Merciful Unto My People", 2 Nephi 23

2010-03-04T10:51:00.001-07:00

2 Nephi 23

Chapter 23 deals with the descruction of the wicked: Babylon. It is a descriptive explanation of the fate of the wicked.

According to historical accounts, Babylon was one of the greatest cities of the ancient world. It was a center of commerce and prosperity, not unlike our world today. Consider Babylon and its utter destruction. After its mighty fall, there was nothing left -- not even one inhabitant to preserve it from generation to generation. (see vs. 20) It is gone forever. As the chapter preface indicates the destruction of Babylon is given as a type for the destruction of the wicked at the seconding coming of our Lord.

The destruction decreed upon wicked is not without reason. In verse 2, it reads, "For my anger is not upon them that rejoice in my highness." It is those that have forgotten the Lord and his greatness, that have assumed that is through their own power that they have been so richly blessed. They are fools and are destroyed because of their foolishness.

Elsewhere, Christ has said, "Blessed are the meek, for they shall inherit the earth." (Matt 5:5)

"The Lord Jehovah... Is My Song," 2 Nephi 22

2010-02-17T13:09:00.002-07:00

2 Nephi 22

These verses have a profound power attached to them as I read them. From verse 2, "I will trust, and not be afraid; for the Lord Jehovah is my strength and my song;"

I overheard a remix of a song last evening calculated to instill unity towards a noble cause. The song has long bothered me, as do many others. What's more is that it is perceived as indifference or some other form of intolerance that I don't like such music. I would therefore do better to educate myself on my stance, so that I might more properly expound it to others as it comes into question.

"The Lord Jehovah is my strength and my song" -- Few artists will convey their testimonies of Gospel truth in song. These are hard to come by. I am seen as shallow for only liking such music. But why, when our music is so very much a part of what we feel inside of us? How can I allow other forms of unworthy music to occupy my very inner being, when I am filled with light and joy from the source of all truth, or why should I want to do so.

Music can be a tool used for conveying testimony and gratitude. It teaches doctrine and allows our minds to reflect upon truth in such a light as to be able to open our minds to new horizons.

In verse 5 it reads, "declare his doings among the people." This is a different way of looking at missionary work. We testify of Joseph Smith, not because of who he was (though he was notable for such) but because he was a man whom the Lord called to be a prophet. It is the Lord's doings that we are to declare among the people. What is hard to see, but becomes more evident with time, is how the Lord interacts with us. His work is so transparent at times that it becomes difficult to remember that this is His work. This work of the ministry, the work of salvation, is where the Lord's hand can be seen in our lives.

"An Ensign to the Nations," 2 Nephi 21:10-16

2010-02-13T10:29:00.000-07:00

2 Nephi 21:10-16

In verse 10, Isaiah prophesies of a root of Jesse being set up as an ensign for the Gentiles. Distinct from the covenant people of the Lord, these people shall also find rest through Jesus Christ, of whom the root of Jesse is reference to.

In verse 12, we read about the Lord setting up an ensign to the nations. It serves as a gather tool to bring whomever will come, unto Him: the outcasts of Israel, the dispersed of Judah, the remnants of his people wherever they are found, even upon the isles of the sea.

In a politically charged world of conflict, where every person seems to have their own personal interests at stake, verse 13 is reassuring: Ephraim and Judah will put aside their envy and vexation. There will be cooperation and unity in the final gathering of the Lord's people.

There will be a highway in the end of times that will allow for safe passage for all that are left to come to Zion. There are multiple scriptures that talk about this prophecy from Isaiah and the Doctrine and Covenants (see footnotes on verse 16).

What is the take home application of all these verses? What is the significance of future prophecies yet to be fulfilled? Those things which are yet to come are described in great detail. It is as if the Lord would show us where He is going if we will listen. There is motivation in these verses to work towards these ends, that we may be found on the right hand of God when all these things come to pass.

"The Knowledge of the Lord," 2 Nephi 21:6-9

2010-02-03T09:13:00.000-07:00

2 Nephi 21:6-9

These verses talk about carnivorous animals lying down along side animals that would in other circumstance be deemed their prey: wolves and lambs, lions and fatlings, cows and bears. This is offered as an example of the effect that the knowledge of God will have upon the inhabitants of the earth.

As a father of young children, verse 8 is of particular interest:

And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den.

I think of the particular precautions we as parents take to protect our children from dangers, sometimes to the point of excess. I can easily see the unattended child quietly escaping the supervisory care of a loving parent and finding an asp's or a snake's hole. This would naturally intrigue the small child to the point that the child would be putting itself in great danger. Yet with the change wrought by the knowledge of God, as best as I can tell, the viper's tendencies to attack would be pacified, so that the danger that should otherwise exist, would be gone.

This reminds me of the passage of scripture found in 1 Nephi 19 that talks about Satan being bound because of the righteousness of the people of God. We also read elsewhere that the knowledge of the Lord in the last days will be abundant (see Mosiah 3:20-21, Doctrine and Covenants 3:16). So it leads me to conclude and believe that this state of knowledge does not just happen, but that it is a result of efforts to be achieved through the righteousness of the people of God. What is miraculous however, is that this prevalent knowledge of God is so evasive that even the animal kingdom is affected by its influence.

There are footnotes also found on verse 9 that further explore this topic of the knowledge of God being upon the inhabitants of the earth. These verses, such Doctrine and Covenants 88:104, talks about a singular event wherein everyone will hear a trump from heaven and bow down to worship him at his coming. Then shall the knowledge of God be plainly manifested. It shall be as common knowledge as the rising of the morning sun.

"With Righteousness Shall He Judge," 2 Nephi 21:4-5

2010-01-26T06:44:00.001-07:00

2 Nephi 21:4-5

In this context, I find it difficult to quantify righteousness. If I were asked to explain righteousness, I can only point to God and say: He is righteousness. There is no set prescription of tasks that can fully embody the righteousness of God. So it does become something of a dilemma to be able to fully comprehend what it means to be righteous as Christ and God the Father are righteous beings.

Yet the dilemma is worth investigation, inasmuch as we are commanded to become like Them.

The first set of footnotes in verse 4 on the term righteousness points to God Himself as the definition of righteousness. Whatever God does is righteousness. The remainder of this verse describes what Christ does with His righteousness. It is the source of power which enables Christ to judge, reprove, punish, and destroy. And to what end? Christ executes righteousness to clear a path for the meek and poor of His people.

I see in these verses how Christ is able to prepare the way for those of His people who are ready to follow Him.

"The Spirit of the Lord," 2 Nephi 21:1-5

2010-01-12T06:27:00.001-07:00

2 Nephi 21:1-5

At the beginning of this chapter there is a yet another descriptive prophecy of Chirst's coming and of the nature of his righteousness. The personal application is that as Christ was and is, so I can also become through faith in Him. This comes with the hope that I may one day be worthy to be called a son of Christ (see Mosiah 5:7).

What stands out to me in this reading is the definition of the Spirit of the Lord found in verse 2 and then the results of having the Holy Spirit as a companion that follow in subsequent verses. Parenthetically, this is for me one of the most unique and empowering doctrines of my "Mormon" faith, in contrast with the rest of modern Christianity. I am blessed to enjoy the continual companionship of the Spirit of the Lord, as long as I prove faithful to the baptismal and sacramental covenants that I have made, which covenants entitle me to be the recipient of such a blessing as this. This companionship is very real, constant, and consistent. Yet, this definition of the Spirit of the Lord is vastly greater than I have previously considered.

In teaching about the Holy Spirit, or the Holy Ghost, or the Spirit of the Lord, as He is called in these verses, I will point people to understand how the Spirit feels and what his mission is. But herein are six words that define what the Spirit of the Lord is:

The Spirit of Wisdom and Understanding
The Spirit of Counsel and Might
The Spirit of Knowledge and of the Fear of the Lord

In regarding these lines of scripture, this helps me to discern even more the purposes and influence of the Holy Ghost, and allows me to consider ways in which I could be employing His companionship that I do not currently use. For if the Spirit of the Lord is wisdom and understanding, counsel and might, and knowledge and fear of the Lord, then one filled with the Spirit of the Lord is empowered to work great works.

In my own words, this is how I would define these attributes of the Spirit.

Wisdom - The capacity to act in such a way that results in greater love and peace, usually possessed by one that can see the full picture and act in such a way that is both merciful and just.
Understanding - The ability to feel with the heart and mind, through communication, the situation and experience of all parties involved involved.
Counsel -The ability to discuss a situation in a group setting and come to a peaceful/agreeable decision that results in action and unity.
Might -Power, Energy, courage, and confidence that comes when acting in righteousness and truth.
Knowledge - Similar to Understanding. Comprehension of the wider scope of history. Learning in all the graces.
Fear of God - Respect and reverence for the source of all light and truth. Realization that all things depend upon His time and purposes.

Isaiah 61:1-3 offers an interesting comparison to these verses and the thoughts that I've just considered. This is yet another way of viewing the outcomes of communing with the Spirit of the Lord.

"Zion, Be Not Afraid", 2 Nephi 20

2010-01-02T06:31:00.000-07:00

2 Nephi 20

The condemnation decreed upon the house of Israel continues in verses 1-4 of this chapter. Whereas in the last chapter, it talks about even the fatherless and widows being evildoers, so that the Lord would have no mercy on them, in this chapter, it points to the leadership of their people as the source of suffering for the poor, the widows, and the fatherless.

It is interesting to note in the following verses that the Lord permitted Assyria to afflict the House of Israel. Yet to the mind of Assyria, it was their own craft and wisdom that brought upon them their prosperity over Israel. Isaiah hence points out that this is only because the Lord decreed destruction upon Israel, and that Assyria in the end would also be destroyed. The key variable that is almost never understood is the Lord's involvement in it all.

Hence in verse 24, the Lord comforts Zion, and tells them to not fear Assyria, thought it would seem that there was for the immediate a preference given to Assyria.

"The Lord Sent His Word," 2 Nephi 19:8-21

2009-12-28T08:57:00.005-07:00

2 Nephi 19:8-21

What the remainder of this chapter is dealing with has to do with Israel's complete ignorance, or deliberate lack of faith, so that they might continue in their sinful ways.

The reality that seems to be echoed in my mind is this simple truth: that the closer one gets to God and becoming like God, the harder it is, and more offensive to the Lord it is to back down, ignore, or turn away from Him. The Lord does not forget the execution of his covenants. So to those whom he has blessed with his Word, he judges according to that knowledge which is given them.

Men will try to rebuild in the face of such condemnation from the Lord, as if the condemnation and chastisement of God were some minor inconvenience that they could just work around. "...The sycamores are cut down, but we will change them into cedars." (vs. 10)

Here are some thoughts as I contemplate these verses. I think on what wickedness there must be to incite the wrath of God. These verse include condemnations of hypocrisy and folly.

What causes a God to condemn his own people while he allows other nations to prosper in worldly increase? How can a God of mercy, at the same time, be so very demanding of his children? Why will he utterly destroy a nation gone astray from the ways of truth, but permit other nations, where there has never been light, to go unchecked?

It is impossibly for a people of God to continue on in paths of wickedness, for the Lord will not allow it. Is it any wonder that records and accounts of righteous civilizations are as limited and seemingly non-existent as they are? When they loose their way, the Lord overshadows their lands with darkness, they are not permitted to continue and to prosper in paths of wickedness. They are destroyed.

"The Prince of Peace," 2 Nephi 19:6 & 7

2009-11-28T09:22:00.007-07:00

2 Nephi 19:6 & 7

The idea that the Savior of mankind will also become the supreme governor of the nations has capture my attention in this reading of these memorable verses.

"For unto us a child is born, and unto us a son is given..." one of their own. "And the government shall be upon his shoulders." This strikes me as amazing. The weight of the government of the nations shall be upon Christ. So effective will be his leadership, so profoundly revolutionary shall be its effects, that people will call Him "Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace.

The following verse states that this government that the Lord will establish will continue to expand and have no end to its increase. Yet the use of government in this sense is so different from the current, secular definition of government as I understand it today. This isn't to suggest that there will be an increase in government spending and programs. Christ's government will require a great deal of training and instruction.

The essence of Christ's government is self-discipline. With control of one's self, there is peace within one's self and with all those around them. There is also the ingredient of inspiration/revelation, that will be prominent in the government of Christ. The ability to connect with Heaven through revelation will make it possible for effective government to be administered at all levels efficiently. "The zeal of the Lord of Hosts shall perform this." (vs. 7)

On the topic of government, I've discovered or re-discovered Doctrine and Covenants 134 which offers a declaration on the role of government as viewed from the position of the Church.

An Increase of Joy, 2 Nephi 19:3-5

2009-11-25T07:14:00.005-07:00

2 Nephi 19:3-5

Verse 3 lists blessings or results of the "light" shining upon the house of Israel. Specifically, it mentions two blessings: 1) that he had multiplied the nation, and 2) that he had increased their joy.

This first blessing has reference to the ancient covenant that the Lord made with Abraham (see Abraham 2:9) in that he would make of Abraham's posterity a great nation. By the time of Isaiah, the fulfillment of this promise had already been brought to pass.

This second blessing, an increase of joy, is later described in this third verse as a joy similar to that which is experienced in a fruitful harvest, or the spoil obtained after a long fought battle. These comparisons make me to think that this joy is the result of something that had been desired for a long season, and more so which is the result of a long period of labor, comparable to all the work that goes into bringing about a fruitful harvest.

Verse 4 explains the cause for this increase of joy: the yoke of man's burden had been removed, the rod of the oppressor had been broken. The advantages of the world over the house of Israel are overcome, and now their faith has proven effective. Really, this has reference to the liberating power of forgiveness which comes from Christ's Atonement. For without the burden of sin, there is no oppression that can weigh down the glorious power of hope experienced in forgiveness. Thus the joy is compared to the fruit of a harvest.

As this joy is also compared to the spoils of battle in verse 3, in verse 5 it describes the nature of the battle. Most battles are with great bloodshed, but the war for the souls of men shall be different. The footnote in verse 5 takes us to Malachi 4:1 -

For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.

This is why Isaiah says this battle shall be with "burning and a fuel of fire." This is the Lord's battle and when that great day comes, those who stand in opposition to the work of the Lord shall be destroyed by fire. Being found on the Lord's side shall also bring great joy, an increase of joy, at that day.

"The People... Hath Seen a Great Light," 2 Nephi 19:1-2

2009-11-24T06:17:00.004-07:00

2 Nephi 19:1-2, see also Isaiah 9:1-2

Isaiah continues to explain the calamities that are to come upon the House of Israel, as they ignore the Lord their God, his law, and the testimony of the prophets. Yet Isaiah pauses here at the beginning of this chapter to testify of the coming of Jesus Christ.

He says that their gropings in darkness will not be as bad as in times past, primarily because "the Light" will come among them. It makes reference to the lands of Zebulun and Naphtali. We learn from footnotes and from an account of the Savior's ministry that these were lands near or within the land of Galilee. (Galilee is also referenced here in the same verse, but it doesn't really illustrate the proximity of the regions to one another. )

In Matthew 4:14-16, there is a direct reference to these verses of scripture as being the reason for which the Savior did set off in the specific direction that he did at that point in his ministry. This is one of many instances where the Savior's ministry was a literal fulfillment of Old Testament prophecy. Therefore, learn this, oh man, that the words of the prophets of God shall be fulfilled -- all things in their season, and not according to the time frame of man.

"Seek... God," 2 Nephi 18:19-22

2009-10-30T08:46:00.010-06:00

2 Nephi 18:19-22

This final grouping of verses from this chapter contains another accusation against Israel for looking for answers elsewhere, rather than from God.

Verse 19 condemns sooth-sayers, fortune tellers, wizards, those that seek to speak with the dead, etc. with this very simple question: "Should not a people seek unto their God for the living to hear from the dead? "

There is a footnote on this verse that leads to 1 Samuel 28:8-20, which tells about the fall and demise of Saul, who in failed attempts to communicate with God turned to a woman who practiced sooth-saying, or in other words, wizardry and fortune-telling. The account would almost be humorous, if it wasn't so hopeless and uninspiring.

The woman knew that Saul, who was king, had condemned and sought out to destroy those with familiar spirits and wizards. So Saul ,at this point where his kingdom is on the brink of takeover, under disguise and compelled by fear, comes to this woman to find answers.

Saul sought to talk with Samuel the prophet. In the biblical passages it says that Samuel came unto him. They talk and the brunt of Samuel's message was this: why are you trying to talk to me when God, who's servant I am, has become your enemy? Manifested within Saul is the human tendency to ignore one's own sins while still hoping that one can be found doing good.

Back in 2 Nephi 18, verse 20 reads "To the law and to the testimony." This is the standard of the Lord, and if an individual does not abide by these precepts, then in them there is no light.

There are those who will blaspheme the organization of the Church as one too large and inherently corrupt as a result. And in a world, where darkness and corruption abound, it's not hard to see where these accusation could come from, or upon what grounds such assumptions could be made. But the law and the testimony, which is now found centrally in the Church of Jesus Christ of Latter-day Saints and its leadership, has become a great standard for the world to turn to.

These types take the gospel at a superficial face value, and as such, verse 21 says that they are still hungry and are left to roam aimlessly and curse God because they themselves would not listen to or believe the words of the prophets. Darkness, anguish, and confusion are their companions. They would pretend in their own minds to have answers, but yet are left without explanation to contemplate the chaos.

"I and the Children", 2 Nephi 18:18

2009-10-24T12:38:00.006-06:00

2 Nephi 18:18 reads like this:

Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of Hosts, which dwelleth in Mount Zion.

"Behold," a call for attention to this statement which is one of the few times there is mention of family in the words of Isaiah.

"I and the children," A father to children relationship --the entity of the family. Mother was probably not included in this statement either out of respect (or reverence) for her place in the family, or perhaps, because of social customs that had evolved out of a patriarchal society. Though she is referenced at the beginning of the chapter as a "the prophetess".

"the children whom the Lord hath given me," Psalms 127:3 also reads, " Lo, children are an heritage of the Lord: and the fruit of the womb is his reward. " These verses are a recognition of the truth that our children are not really ours, but are on loan from on our Heavenly Father. This reminder that the begetting of children is a blessing which the Lord extends to us. It is a small part of the creation which the Lord permits us to be a part of.

How profound is parenthood.

"... are for signs and wonders in Israel," These ideas are calculated to be perceived only by those who have eyes to see. At first reading, this would suggests that Isaiah and his children will be the means of some miraculous spectacle. But the full context contained within the verse seems to suggests otherwise. Isn't it obvious that what Isaiah is referring to in this verse is the same idea that in our days has been articulated like this: "The Family is central to the Creator's plan" (see the Family: A Proclamation to the World ).

The end of the verse helps me to understand and come to this conclusion even more. "...from the Lord of Hosts, which dwelleth in Mount Zion." Mount Zion in my mind becomes a symbolic representation of the temple, or a place were the Spirit of the Lord dwells continually, a holy place where only the pure in heart are to dwell.

The home, the family dwelling space, ought to also be like the temple, therefore Isaiah and his family are become signs for Israel of the type of life that the Lord would have his people to live.
They are become evidence of the true doctrine of Christ to a people that are turned completely backwards as to the true purposes of life. Their wonder is the calculated success of family life that in their times as well as ours was so very hard to achieve.

This deep discovery in a small verse from the Old Testament has had a profoundly enlightening effect upon me over the last several days. I was well acquainted with the doctrine of family life as found in our modern church, but there are very few evidences of this being taught at all in the church of antiquity. If the church is the same as the church in antiquity, why wasn't it taught to the Israelites. The answer is that it was, but they had a hard enough time abiding by the Law of Moses, that the Celestial law of family could hardly be comprehended. But here Isaiah states that he and his family are for a witness to Israel from the God that dwells in Zion of what Israel could have if they would turn to the Lord their God.

The doctrine of the family is eternal. That Isaiah understood this, as one of the great Biblical witnesses for Christ, reinforces even more the significance of family relationships in our Father in Heaven's plan of happiness for his children.

"And He Shall Be for a Sanctuary," 2 Nephi 18:9-17

2009-10-24T11:57:00.005-06:00

2 Nephi 18:9-17

We live in difficult times and these verses are a powerful balm for me this day.

In verses 9 and 10, Isaiah sounds a warning against those who think to form alliances with larger powers so that they may be protected, or in the joining of smaller powers so that their combined powers may be a strength against larger threats. Isaiah plainly says that such will not stand nor will they be of effectiveness in coming against the Lord's people: "for God is with us."

Verses 11 - 13 had heretofore alluded me as to the full significance of the passage. However, having first read the translation from Spanish, and having the broader overall picture in mind, these verses are powerful counsel.

Verse 11: Isaiah is commanded not to walk in the ways of the people. With a strong hand, the Lord clearly delivered this counsel to Isaiah.

Verse 12: this is the verse that most baffled me. "Say not, a confederacy... " The Spanish translation uses a word that means "conspiracy" in place of "confederacy". In this light, this is so parallel and indicative of our times, where news is fraught with one conspiracy after another. People will dedicate their lives to the uncovering of other people's wickeness. So many of these reports are calculated to arouse fear in hearts of those that hear their reports. The Lord clearly counsels Isaiah to avoid such controversy and to not be afraid.

Verse 13: The Lord God is he that is worthy of our attention, fear, dread. It is he that ought to occupy our thoughts as we seek to sanctify Him in our own lives. Such regard for the Divine will keep us safe in the presence of God.

Thus in verse 14 there is the promise that the Lord "shall be for a sanctuary" to us. But then comes the irony of it all. For those of the covenant (the house of Jacob) who do not believe, nor wait upon Him for strength, the Savior of the world becomes for them a stumbling block, this great unavoidable obstacle. Try as they may to get around Him, they cannot and their disbelief will be for them a great burden.

Verse 16 is the closing of a book, so to speak. The work for that season had been done. Those that believed were sealed and secured to the promises in which they believed. For now the Lord is about to hide his face for a season from the house of Jacob.

Verse 17 shows still the conviction and testimony that is within Isaiah:
"I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him."

"The Waters of Shiloah," 2 Nephi 18:1-8

2009-10-19T08:31:00.008-06:00

2 Nephi 18:1-8

There is a theme that runs throughout this chapter. It is first stated like this:

Forasmuch as this people refusesth the waters of Shiloah that go softly... behold, the Lord bringeth upon them the waters of the river, strong and many... (vs 6 & 7).

"Shiloah" in this verse is another name for the Messiah, (see JST Genesis 50:24). "The waters of Shiloah that go softly..." This reminds me of other names or titles attributed to the Savior, such as "living water". In John 4:14 from the conversation that the Savior has with the woman at the well, it reads:

But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

So perhaps in a similar sense, what Isaiah is accusing his people of rejecting is the gentle, peaceable gospel of Christ--these waters that flow softly.

Focusing on the promise extended to those that do drink, or in other words, those that hear the gospel and obey it, the Savior promises "a well of water springing up into everlasting life." This promise is expounded upon in even greater detail in the Doctrine and Covenants where it talks about the righteous exercise of priesthood power. It concludes with these words, "and without compulsory means it shall flow unto thee forever and ever," (D & C 121:46).

Isaiah's people rejected these slow flowing waters of Shiloah, which in reality was a rejection of the Lord thier God. As the chapter continues the Lord counsel with Isaiah, and Isaiah himself explains how one ought to depend upon God for every blessing and not on the devises of men.

The personal application from these first verses is this: How often do I reject, or decline the opportunity to drink the waters of Life? Christ himself gave the test to measure effective "drinking" so to speak. If I am drinking deeply from the waters of Christ's doctrine, then they shall flow within me and out of me as a never-ending spring of pure water (to also bless the lives of others) which is the guide to and the guarantee of eternal life.

"The Lord [Shall] Shave with a Razor that Is Hired," 2 Nephi 17:17-25

2009-10-07T08:08:00.005-06:00

2 Nephi 17:17-25

(Personal note: The Spirit of the Lord facilitates comprehension of Isaiah.)

These verses explain the effects that Ahaz's choices have on the House of Judah. There is a historical reference in 2 Chronicles 28:19-21 which explains why the condemnation of the Lord had come upon Ahaz.

The remainder of the chapter describes the desolate conditions/bondage that result. Their land becomes overgrown with briers and thorns. Verse 20 describes how the Lord will shave with a hired (or borrowed) razor, thus suggesting that the house of David becomes dependent upon other nations for their strength.

Verse 18 leaves me wondering if this is strictly symbolic or strictly literal or both symbolic and literal. The footnotes from Isaiah 7 suggest that this gathering of flies from Egypt and bees from Assyria represents a call to arms. The verse is also cross-referenced with Isaiah 5:26 which talks about the call to Zion by means of an ensign to the nations.

All this, in comparison with the prophecy found earlier in this chapter, seems to be of minor significance. These are the consequences of faithless reasoning. However the prophecy of the Son of Man being born of a virgin mother is a ray of hope. Powerful.

One more review of these verses leads me to reflect upon the events that are attributed to the Lord's doing it. "The Lord shall bring upon thee," "the Lord shall hiss," and "shall the Lord shave with a razor that is hired." And hence comes the reminder of the House of Israel's most frequent omission, the failure to remember the Lord their God and His hand in their lives. This final reference from verse 20 shows to what extent they had descended into forgetting the Lord their God. His work would be assisted by hired hands, instead of members of House of Israel.

"Behold, a Virgin Shall Conceive," 2 Nephi 17:10-16

2009-09-28T08:11:00.006-06:00

2 Nephi 17:10-16

I've already spent several days considering these verses in their context, making reference to both the English and Spanish translations in both the Book of Mormon and the Old Testament. The verse that is most frequently referenced in this group is found in verse 14, "Behold, a virgin shall conceive, and shall bare a son, and shall call his name Immanuel."

Yet in the context of these other verses, the Lord provides this prophecy to illustrate that the threat that they presently faced, would come of naught in a span of a few years. The prophecy of Christ's birth is a symbolic representation of both spiritual and temporal liberation for the house of David.

I appreciate the reference to butter and honey in verse 15. From the footnotes in Isaiah, we learn that butter and honey were common staples among the poor in ancient times. The thought comes to me that it was not wrong that Christ himself be born into poor and humble circumstances.

On a different note, it impresses me that the Son of God should be born of one who had kept herself pure and personally worthy of just such an honor.

"Take Heed, and Be Quiet; Fear Not," 2 Nephi 17:1-9

2009-09-22T07:47:00.004-06:00

2 Nephi 17:1-9

The title of this post is part of the council of the Lord via Isaiah to the king of Judah, Ahaz. As a backdrop, we learn from this passage that two other kingdoms, Syria and Ephraim, had joined together to wage war against the house of David (vs 2). Ephraim is the head of the ten tribes of Israel that had been driven north out of the land of Canaan.

There is some poignancy in this affront because of Ephraim's fall from the house of Israel. It reminds me of those that leave the fold of God, but for whatever reason cannot leave it alone. Ephraim, despite their fiery threatening, is prophesied to be completely dispersed within 65 years of the time of this attack on Judah. And thus the Lord says to Ahaz, "It shall not stand, neither shall it come to pass," (vs 7).

I find a great deal of courage in the face of potential opposition and fear. The Lord is with his people. And so we are blessed to follow the guidance of a prophet of God.

"How Long?" 2 Nephi 16:11-13

2009-09-11T22:26:00.004-06:00

2 Nephi 16:11-13

The footnote in the Isaiah equivalent of verse 11 is on the question: How long? It explains that Isaiah is inquiring of the Lord how long will man be this way. To which the Lord answers as long as they exist shall they so be.

Before reading this footnote, I took the question to be an inquiry as to how long he should expect to serve in his capacity. In this case, the Lord's answer is as long as man exists, there shall be a need of service.

At the very end of this chapter is a prophecy of the gathering of Israel. Only a tenth part shall return. The result of their scattering is because of their disregard for the things of the Lord. That ancient covenant which resides deep within their being (probably unbeknown to them) is what will bring them home.

"Hear Ye Indeed, But They Percieved Not," 2 Nephi 16:8-10

2009-09-09T08:19:00.007-06:00

2 Nephi 16:8-10

These verses deal with the calling of Isaiah as a Prophet to Israel, or perhaps it was only Judah, the remnant of what remained of Israel. I am impressed in verse 8 by Isaiah's willingness to go and serve the Lord.

Isaiah's instructions from the Lord are a prophecy of the Messiah's mission: "Hear ye indeed, but they understood not; and see ye indeed, but they perceived not," (vs. 9). The wording is confusing in these verses because it sounds as if the Lord would intentionally have Isaiah cloak his teachings or preach in such a way that the people wouldn't be able to understand. This is similar to the Savior's teaching in parables, where he taught eternal truths with simple stories. The reason for such teaching is to address those that are prepared in the midst of larger congregations of less attentive listeners.

"Thy Sin [Is] Purged," 2 Nephi 16:6-7

2009-09-02T08:40:00.002-06:00

2 Nephi 16:6-7

The weight and significance of these verse was brought to my understanding over the weekend with a sacred experience where I had the opportunity to personally listen to the testimony of another. It was a lifetime of experiences that stemmed from one pivotal event: the remission of sins through the ordinance of baptism.

That's what I see in these verse of Isaiah, the remission of his sins which came just prior to his calling as a prophet. In his ministry as a prophet, his personal experience is not the first thing which he points to, however the importance of this principle, being cleansed from sins, he does emphasize at the beginning of his book:

Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (Isaiah 1:18)

The reality that sin can only be forgiven through the Lord Jesus Christ is the crux of our message. This is where the Gospel of Jesus Christ becomes intimately personal, to the degree that the experience becomes sacred and life altering. Cleansed from the weight of convicted sin, the heart's deepest desire is to never return but to live a life worthy of that profoundest of all blessings.

"I Saw Also The Lord," 2 Nephi 16:1-5

2009-08-23T10:30:00.003-06:00

2 Nephi 16:1-5

This is an account of when Isaiah sees the Lord on His heavenly throne. I've already spent a handful of days on these verses in Spanish. There my emphasis was on the declaration found in verse 3, "Holy, holy, holy, is the Lord of Hosts; the whole earth is full of his glory." When I started studying in English, I discovered a footnote found in verse 1, for where Isaiah says, "I saw also the Lord." The footnote on "saw" leads to a verse in John 12:41 which reads: "These things said Esaias(Isaiah), when he saw his glory, and spake of him."

Being in the Lord's presence, and in the presence of these beings called seraphim that declare to each other the holiness of the Lord, causes Isaiah to cry out in anguish, "Wo is unto me! for I am undone; because I am a man of unclean lips; and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts." In other words, being in the presence of pure Light made Isaiah keenly aware of his weaknesses.

It is also interesting to me that the Lord revealed Himself to Isaiah, even though Isaiah was not "perfect". Or in other words, he still had sin. Perhaps he at least, met the qualification outlined by the Lord. "Blessed are the pure in heart, for they shall see God."

The Work of the Lord "...In That Day," 2 Nephi 15:30 (29&30)

2009-08-12T08:58:00.006-06:00

2 Nephi 15:30 (29&30)

The pretext to this last verse is found in the previous verse and some of the footnotes that are found in the actual book of Isaiah in the Bible also give more insight.

Back in verse 29, there is a footnote on "prey" which leads over to a prophecy made by the Savior himself in 3 Nephi 21. The wording is definitely misleading if taken in the wrong spirit.

And my people who are a remnant of Jacob shall be among the Gentiles, yea, in the midst of them as a lion among the beasts of the forest, as a young lion among the flocks of sheep, who, if he go through both treadeth down and teareth in pieces, and none can deliver. (3 Nephi 21:12)

To my understanding this is a prophecy of missionary work that will take place in the last days. The perceptions of the world towards our efforts as missionaries is that we come among them as ravaging beasts to steal away their family members and neighbors. Nothing could be further from the truth. Yet effective are the means available to those "young lions" in securing safely those that believe on their words.

In verse 30 we read, "And in that day they shall roar against them like the roaring of the sea." The effect of those young lions (missionaries) roaring shall consume them that don't believe, having the same effect as a being caught in an undercurrent of a large wave.

As a point of clarification, I don't presume to suggest that the work of the missionaries is in any way aggressive or violent. That's the curious contradiction of it all. The work of missionaries is one of peace, patience, and gentle persuasion. For so being they shall be blessed with power-- power to securely bring all that will believe into the fold of God. This is the unique guarantee of the last days, the promise of the gathering of Israel.

The remainder of the verse is an explanation of the conditions of the earth: darkness and sorrow. Even the lights of heaven are withdrawn symbolically.

"They Shall Roar Like... Lions," 2 Nephi 15:28-29

2009-08-11T08:22:00.004-06:00

2 Nephi 15:28-29

These verses appear to be Isaiah's best attempt at describing what he sees and hears in our day and time. I wonder if what he sees has already transpired or if he was seeing even yet further into the future beyond the present. "arrows... sharp," "bows bents," "horses' hooves... like flint," "wheels like a whirlwind." He has to use things that he understands and to describe it those around him.

The roaring of lions mentioned several times in these verses has to be in reference to modern aircraft. If you've ever spent anytime near an airport and listened to the sounds of the planes coming and going, it is easy to see why Isaiah would say this is as the roaring of lions. The footnotes on the verses in Isaiah seem to almost suggests a symbolic parallel between this roaring of transportation and the Gathering of Israel in the last days.

In looking for a personal application is it curious to observe how all things served to advance the work of the Lord, whether to the condemnation of the wicked or the exaltation of the righteous, the Lord's hand is behind even the times in which we live.

"None shall slumber nor sleep," 2 Nephi 15:27

2009-08-07T10:48:00.004-06:00

2 Nephi 15:27

"None shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken; "

A fresh reading of this verse, simply illustrates how quickly the traveling process will become. The travel shall become quick enough to not require sleep. "The girdle of their loins," this is a belt. "Latchet of their shoes" shoe buckle or anything else used to fasten a shoe. It simply seems to me that the point that Isaiah is trying to communicate here, is that travel will allow people to gather so quickly in the last days that it can be accomplished in less than a day. Such a concept was completely unfathomable even 60 years ago. In the history of the world, 60 years is a considerably small time frame.

"An Ensign to the Nations," 2 Nephi 15:26

2009-08-05T06:01:00.003-06:00

2 Nephi 15:26

The beginning of this verse reads: " And he will lift up an ensign to the nations from far."

Footnotes on the word "ensign" lead to other scriptures that also call it a "standard". The verse that I find most enlightening is found in D & C 115:5, "Verily I say unto you all: Arise and shine forth, that thy light may be a standard for the nations;" This verse explains how the ensign shall be lifted up -- it is through the light that emanates from the lives of the people.

This is a personal mandate that my life ought to so be that others are able to discern a difference.

The next part of the verse reads "and will hiss unto them from the end of the earth;" The word "hiss" in the Spanish translation is the equivalent of "whisper". There are many ways in which this "hissing" or "whispering" of the truth can take place: print media, electronic media, films, television, the Internet, personal witness, and also the promptings of the Holy Spirit.

The end of the verse explains the effects of this upon the recipients, "And behold, they shall come with speed swiftly; none shall be weary nor stumble among them." In the verses that follow, there is a explanation from Isaiah in the best terms that he can find to describe how this is possible. "They" refers to the nations. This is clearly not a reference to the early-day pioneers that crossed the American Plains on foot or in wagon. This has references to modes and means of transportation that are much quicker, where we can travel around the world in a matter of hours, not months or years.

"The Anger of the Lord [Is] Kindled against His People,"

2009-07-19T13:42:00.008-06:00

2 Nephi 15:24-25

"Therefore, as the fire..." Footnote on "fire" has at least two implied meanings:

The light that emanates from Christ himself.
Those faithful remnants of the house of Israel in the last days (see 3 Nephi 20:16).

This second thought I had not considered. This suggests that the Saints will be the ones that are doing work in the latter days. While the scripture referenced above sounds rather destructive, I recall reading just last evening that the Saint's power to lead in the last days would be noted because of their unique capacity towards kindness and Christ-like compassion.

So where the scripture talk of destruction of the wicked and power to consume, which in a sense is calculated to bring fear into the hearts of the wicked, the reality of the issue is that the power and capacity for good that is exhibited by the Saints will be increased. Their works will be works of kindness, love, and great mercy. Yet ironically, in the hearts of the wicked, these same works will bring fear because they repented not.

"...Devoureth the stubble," the footnote on "stubble" goes on to reinforce the destruction that will come upon the wicked. At the same time there is a reassurance of the safety of the righteous during this period. It is only the unrighteous that are classified as stubble ready to be burned.

"...And the flame consumeth the chaff," the chaff is the encasings of the wheat or other grain. I spent a fair amount of time grappling with this idea the other day. As it seemed to me to be unfair that the chaff should be destroyed and the wheat itself not. But the next few words in the verse give further insight.

"...Their root shall be rottenness, and their blossoms shall go up as dust;" The difference between the wheat and the chaff is that the wheat, once it has been formed, lasts a long time (years). Every other part of the plant is gone after the season is ended.

"...Because they have cast away the law of the Lord of Hosts," The rejection of eternal principles which are enduring, is the cause of their insustainable, perishable state.

"...And despised the word of the Holy One of Israel." This reminds me of the words of Mormon where he observerd the awful state of the wicked once they came to a reality of their wickedness: "...For their sorrowing was not unto repentance, because of the goodness of God; but it was rather the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin," (Mormon 2:13).

"Therefore, is the anger of the Lord..." God is a Being of passions and emotions, similar to what we are. We read here and elsewhere about God's anger and jealousy. What must it take for a being of infinite patience, love, wisdom, and peace, to be provoked to fell anger? I'm missing an important point somewhere in all this. This can in part go to illustrate the gravity of the offenses that the House of Israel had committed against the Lord their God.

"...kindled against his people," It was hard to light due to the eternal nature of God, and his great tendencies towards mercy and kindness.

"...and he hath stretched forth his hand against them, and hath smitten them;" Now the tables are turned. Where as the Lord had held out his outstretched hand in mercy waiting for many seasons for His people to come unto him, now that His eternal wrath has been kindled, that same merciful hand is now "stretched forth... against them."

(I cannot underestimate the weight of this particular verse, and how serious an offense it is to bring against oneself the wrath of an offended God. Nothing else can make sense in light of the chaos and destruction that result.)

"...and the hills did tremble," The earth itself cannot hold its peace out of fear in the presence of a jealous God.

"...and their carcasses were torn in the midst of the streets." This terrible imagery demonstrates to what extent the Lord will not tolerate his people to continue in wickedness.

"For all this his anger is not turned away, but his hand is stretched out still." And still even after all the wrath and destruction that comes upon the Lord's people once his anger has been kindled, after all of it, it is difficult -- nearly impossible -- to turn away the wrath of an offended God!

To ""Take Away the Righteousness of the Righteous," 2 Nephi 15:22-23

2009-07-13T06:43:00.004-06:00

2 Nephi 15:22-23

" Wo unto the mighty to drink wine, and men of strength to mingle strong drink;

"Who justify the wicked for reward, and take away the righteousness of the righteous from him!"

A footnote that leads to Proverbs 31:3-9 talks about how kings and princes should not drink wine, nor be drunk for the express purpose of being able to judge righteous judgment upon those that need it, especially in relation to the cause of the poor and needy.

What continues to stand out to me as I return to these verses is how Isaiah condemns wine and strong drink because of it distorting properties which allows mighty and strong men to justify the wicked and deprive the righteous of their just reward. The footnote on "reward" in verse 23 leads to a topical guide entry for "bribery". Curiously enough, the word used in Spanish for "reward" is the equivalent of "bribery".

I have not before seriously considered the implications of strong drink, wine, or alcohol, upon the work of righteousness. It truly is a tool of the devil to deaden the senses and to blur the cause of the righteous. This is why Gordon B. Hinckley fought so hard to defend and uphold liquor laws in the state of Utah as a citizen. The work of wickedness and oppression of the righteous is facilitated by strong drink as it allows its participants to ignore any sense of conscience. Hence we have the final and strongest condemnation in a list of woes pronounced against the House of Israel.

"Wise in Thier Own Eyes," 2 Nephi 15:21

2009-07-10T11:09:00.003-06:00

2 Nephi 15:21

"Wo unto the wise in their own eyes..." This is a clear condemnation of those that profess to be wise according to their own ideas and perceptions. Wisdom comes from God. To profess wisdom otherwise, is to publish a false doctrine as truth--relative, absolute, or however one wishes to frame it. Truth is eternal and can only fully emanate from the divine fountains of life itself.

"... and prudent in their own sight!" This is the part of the verse that truly strikes me as curious this morning. "Prudent" according to their own making. It perhaps the first time that I've considered that the world's ultra-conservative idea of prudence might be off or too extreme. There is a footnote on "prudent" which leads to the topical guide listing for prudence.

From there we learn that prudence for the most part is a desirable trait for a man of god. Yet, there are verses only in Isaiah and the Gospels that specifically call out the prudent as being unable to perceive the works of God. "...For the foolishness of God is wiser than men;" (1 Cor. 1:25).

"Them That Call Evil Good," 2 Nephi 15:20

2009-07-07T07:50:00.005-06:00

2 Nephi 15:20

"Wo..." The list of condemnations that Isaiah pronounces against the house of Israel in his day continues. Yet, these condemnations are so applicable to me in my day.

"unto them that call evil good..." There are footnotes on both "call" and "evil". The footnote that emphasizes "call" condemns those that would take judgment upon themselves, assuming that they know better than the Lord what is good and what is evil.

Moroni reminds us in chapter 7, verses 14 &18 that we should not judge wrongfully, judging the evil thing to be of God, or that which is of God to be evil. Most importantly, at the end of verse 18, Moroni states, "For with that same judgment which ye judge ye shall also be judged." This is a very interesting thought, that as I choose to treat and perceive others, so shall I be treated and perceived by God in the end. There is something of a secret in becoming like God in this simple observation.

"and good evil..." This happens when we are unable to perceive the works of God, not understanding their purpose or the intent for which a thing is given. One such thought is the calling of inexperienced persons to fulfill positions of leadership within the church. From the outside, one would never manage a business in such a fashion. Yet, the work of the Lord is brought to pass when man's weakness is refined. The purposes of God are completely different than any other worldly organization.

"that put darkness for light..." The footnote on "darkness" leads to 1 John 1:6 which reads, "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:" This verse is a measuring stick. To have fellowship with Christ is to walk in light. If we are in darkness, confused, it is because we are lying (to ourselves at least) and do not what is right or true, or in other words, we do not that which Christ would do. We have in a few words "put darkness for light."

"and light for darkness..." That is to say that the light does not work, or that the light doesn't really produce the desired results. Therefore, the light, which is in Christ, is discounted as ineffective, irrelevant, or useless. Faith is assumed to be vain. These are the results of those that will put "light for darkness."

"that put bitter for sweet, and sweet for bitter!" This last part of the verse reminds me of some of the erroneous "bitter" doctrines that have been adopted into Christian churches that are neither Christian nor the substance of hope. Such teachings as the eternal nature of the family unit, redemption for the dead, and sinless nature of little children are all "sweet" and beautiful doctrines that are only had through the restoration of the Gospel of Christ.