A Study of the Book of Mormon

Alma 33:18-23 This is the second time that this theme is repeated in the Book of Mormon. Nephi was the first to mention it back in 1 Nephi 17:40-41 . The idea of over-complicating truth is one of the main ideas that I get from this. Many would not believe that looking on the brazen serpent that Moses lifted up because it was too simple a thing to believe in. (The account in Numbers 21 does not point out that there were those who did not believe, and consequently died because of their disbelief.) Alma points out that the reason that some of the Israelites perished was because they would not believe. Then he asked the Zoramites if they would choose to be healed by just looking, would they not do so quickly. But as he continues to inquire of them, I come to realize that Alma isn't saying: it worked for them, wouldn't that be neat if that were available to us? NO! What Alma is saying is: this type was available to them to help them understand how easy it was to be healed. Th...

 Alma 33:15-17 Now as a second witness of the Son of God, Alma turns to the words of Zenock in quoting this simple verse: For behold, he said: Thou art angry, O Lord, with this people, because they will not understand thy mercies which thou hast bestowed upon them because of thy Son. ( vs. 16 ) There is a footnote on the word "will". The people will not understand the mercies of the Lord bestowed upon them because of the Son. That footnote leads to a very interesting discussion in 2 Peter 3 on the long-suffering of the Lord.

Alma 33:3-14 Now upon exhorting the people to search the scriptures, Alma then turns to an unknown prophet by all modern accounts by the name of Zenos to answer the group's question: how were they to have faith? Not only does Alma use these verses to teach faith in the Son of God, he does it by also teaching the people how to pray, which was also an answer to an earlier question found at the beginning of chapter 32 . Considering verse 11 : And thou didst hear me because of mine afflictions and my sincerity ; and it is because of thy Son that thou hast been thus merciful unto me, therefore I will cry unto thee in all mine afflictions , for in thee is my joy; for thou hast turned thy judgments away from me, because of thy Son. (emphasis added) Why would it be required of us to have afflictions in order that the Lord would hear us? Or why does the prophet Zenos say that Lord did hear him because of his afflictions? This seems like a strange statement, almost suggesting that...

Alma 18:18-43 There are a couple of items that are assumed here. Ammon is working by power. And now King Lamoni is recognizing that power: the power to discern the thoughts of his heart, the power to slay the enemies of the king. Lamoni tells Ammon that if he will explain to him how he has this power, that he would in turn give him up to half of his kingdom. This power that Lamoni recognizes, he sees as extremely valuable. In verse 20 , King Lamoni demands, "tell me by what power ye slew and smote off the arms of my brethren that scattered my flocks." The king goes on in the following verse to explain that he would give armed guard to protect Ammon, but that he recognized Ammon as more powerful than his armies, "But I know that thou art more powerful than all they;" ( vs. 21 ). Now to put what follows into proper context, I have been brought to consider a talk by Elder Jeffery R. Holland given as instruction to new mission presidents regarding the importance of teac...

Alma 11:38-39 In verse 38 , Zeezrom attempts to snare Amulek with one final question: "Is the Son of God the very Eternal Father?" It feels as if Zeezrom is backpedaling at this point, having gained no advantage over Amulek because of his words. Then the answer that Amulek gives in reply is both astonishing and remarkably detailed and compellingly convincing. This title of Christ as the "Eternal Father" is one that, because of Amulek's response, I have taken more time to study and understand it. Zeezrom's question comes of the fact that superficially the title of Eternal Father seems to contradict the title of Son of God. Other scriptures explain the relationship between the titles ( Mosiah 15:2-4 , Mosiah 5:7 ). Yet, Amulek's simple explanation also suffices in creating an understanding of why Christ is called the Eternal Father. Christ, the Son of God, is the Creator. His work is the heavens and the earth, "and all things which in them are." ...

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 ...

1 Nephi 11:24-36 The angel who is directing Nephi through this singular experience declares in verse 26 , "Look and behold the condescension of God!" So it doesn't stop in verse 23 with the declarations that the meaning of the tree is the love of God, which is "most joyous to the soul". It goes on. This idea of condescension is an important one. It is the idea that God being God came down to dwell among man as one of us. Apparently, Nephi, prior to this point, is not aware of the mortal mission of the Savior. Indeed, from a worldly perspective, a Savior who is also called a King or a Deliverer depicts in my mind more of a warrior-leader, someone who is coming to conquer in the sense of war. So when the angel's asking Nephi if he understands how God will come down among his people, Nephi's only response is that he knows (from experience) that God loves his children. What the angel then shows Nephi, and I suspect it is in more detail than what he was ab...

1 Nephi 11:8-23 In verse 8 , Nephi sees the tree of life which his father saw. The following verses describe what he sees as the interpretation of the tree. It's in Nephi's dialog with the angel in verse 9 and verse 22 that helps me to understand what he is feeling. These feelings are pivotal to his discussion with the angel. In verse 16 , the angel asks him if he understands the condescension of God. Nephi responds ambiguously, confessing his lack of knowledge on this point. He is then shown the Savior as a child in the arms of his virgin mother. "Knowest thou the meaning of the tree which thy father saw?"( vs. 21 ) the angel asks. Nephi had just seen the Son of God as a representation of the tree which was "precious above all" ( vs. 9 ). What he feels is "the Love of God, which sheddeth itself abroad in the hearts of the children of men"( vs. 22 ). Nephi further declares, "it is the most desirable above all things." Then the angel ad...