Helaman 16

Wherein Samuel the Lamanite’s account concludes… perhaps it’s best to get this out of the way first:

samuel the lamanite and stormtroopers

Anyhoo, there are several interconnected things that caught my eye while reading this passage today. Firstly, a verse that has caught my eye before:

And angels did appear unto men, wise men, and did declare unto them glad tidings of great joy; thus in this year the scriptures began to be fulfilled.

(Helaman 16:14)

Angels appearing declaring “glad tidings of great joy”, announcing the coming birth of Christ, and appearing to “wise men” seems obviously connected to the accounts in the biblical gospels. This is one of the passages which fuelled my rather speculative post about possible identities for some of the wise men that I wrote several years ago. However, reading it today caused me to reflect on what the existence of such wise men in this account can mean for us. It’s interesting to compare to the attitude of the majority of the people:

Nevertheless, the people began to harden their hearts, all save it were the most believing part of them, both of the Nephites and also of the Lamanites, and began to depend upon their own strength and upon their own wisdom, saying:
Some things they may have guessed right, among so many; but behold, we know that all these great and marvelous works cannot come to pass, of which has been spoken.
And they began to reason and to contend among themselves, saying:
That it is not reasonable that such a being as a Christ shall come; if so, and he be the Son of God, the Father of heaven and of earth, as it has been spoken, why will he not show himself unto us as well as unto them who shall be at Jerusalem?
Yea, why will he not show himself in this land as well as in the land of Jerusalem?
But behold, we know that this is a wicked tradition, which has been handed down unto us by our fathers, to cause us that we should believe in some great and marvelous thing which should come to pass, but not among us, but in a land which is far distant, a land which we know not; therefore they can keep us in ignorance, for we cannot witness with our own eyes that they are true.
And they will, by the cunning and the mysterious arts of the evil one, work some great mystery which we cannot understand, which will keep us down to be servants to their words, and also servants unto them, for we depend upon them to teach us the word; and thus will they keep us in ignorance if we will yield ourselves unto them, all the days of our lives.

(Helaman 16:15–21)

It’s interesting here that the basis of their concerns expressed here is truly baseless, for (SPOILERS!) Christ will appear to the people here after his resurrection. Firstly, its useful to know that provoking such “foolish and vain” worries is a Satanic strategy, that he too will aim to disturb us by getting us to worry about things we actually don’t need to worry about. Secondly, the people here use this worry to rationalize away belief and explain away “the signs and wonders” (v. 23) that they witnessed. It’s interesting to compare this with the wise men mentioned here (as well as the biblical wise men, who perhaps overlap), who – rather than seeking to rationalize away seeing God’s hand – could see God acting even in events that many people couldn’t. Millions must have seen the star, or whatever astronomical phenomenon it was, that accompanied the Saviour’s birth. But only a few were in a position to see what it really meant. Perhaps, then, one important thing we can learn from this is that we can emulate the example of such wise men, so that rather than rationalizing away the experiences we do have, we too can be blessed to see God’s hand in things others might dismiss as mundane.

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Helaman 15

Much of this chapter is a warning for the Nephites, and compares the Lamanites and the Nephites and their prophetic future. It’s typical for those who have not read the Book of Mormon in depth to think that the Book of Mormon is a straightforward account of “good guys” and “bad guys” (such as described by Thomas O’Dea, for instance). I’d wager that most of those who’ve read the book through realise this is not the case, and this chapter is likewise a good instance of that. At first, even while warning the Nephites, it seems to be making that distinction (vv. 3-4):

Yea, wo unto this people who are called the people of Nephi except they shall repent, when they shall see all these signs and wonders which shall be showed unto them; for behold, they have been a chosen people of the Lord; yea, the people of Nephi hath he loved, and also hath he chastened them; yea, in the days of their iniquities hath he chastened them because he loveth them.
But behold my brethren, the Lamanites hath he hated because their deeds have been evil continually, and this because of the iniquity of the tradition of their fathers…

Yet there then comes a significant twist (vv. 4-5, 7):

… But behold, salvation hath come unto them through the preaching of the Nephites; and for this intent hath the Lord prolonged their days.
And I would that ye should behold that the more part of them are in the path of their duty, and they do walk circumspectly before God, and they do observe to keep his commandments and his statutes and his judgments according to the law of Moses.

And behold, ye do know of yourselves, for ye have witnessed it, that as many of them as are brought to the knowledge of the truth, and to know of the wicked and abominable traditions of their fathers, and are led to believe the holy scriptures, yea, the prophecies of the holy prophets, which are written, which leadeth them to faith on the Lord, and unto repentance, which faith and repentance bringeth a change of heart unto them—

Many of the Lamanites have converted, and not only converted, but have genuinely remained faithful. And because of this, they will be blessed (vv. 10-12):

And now, because of their steadfastness when they do believe in that thing which they do believe, for because of their firmness when they are once enlightened, behold, the Lord shall bless them and prolong their days, notwithstanding their iniquity—
Yea, even if they should dwindle in unbelief the Lord shall prolong their days, until the time shall come which hath been spoken of by our fathers, and also by the prophet Zenos, and many other prophets, concerning the restoration of our brethren, the Lamanites, again to the knowledge of the truth—
Yea, I say unto you, that in the latter times the promises of the Lord have been extended to our brethren, the Lamanites; and notwithstanding the many afflictions which they shall have, and notwithstanding they shall be driven to and fro upon the face of the earth, and be hunted, and shall be smitten and scattered abroad, having no place for refuge, the Lord shall be merciful unto them.

Despite future “dwindl[ing] in unbelief”, and despite the afflictions they will suffer, the Lamanites will ultimately be blessed. Again, it’s been commonplace for scholars to fit the Book of Mormon into the context of common 19th century American beliefs about the USA being the new Israel. But (as I discuss in the 3rd and 5th chapters of The Book of Mormon and its relationship with the Bible), the Book of Mormon does not articulate those beliefs: rather it is the descendants of Israel (including the descendants of the Lamanites) who are heirs of the promises attached to Israel, not the Gentile colonists, despite whatever role said colonists may have in being a conduit for the Gospel (much as the Nephites have been here in fact).

So what of the Nephites?

Therefore I say unto you, it shall be better for them than for you except ye repent.
For behold, had the mighty works been shown unto them which have been shown unto you, yea, unto them who have dwindled in unbelief because of the traditions of their fathers, ye can see of yourselves that they never would again have dwindled in unbelief.
Therefore, saith the Lord: I will not utterly destroy them, but I will cause that in the day of my wisdom they shall return again unto me, saith the Lord.
And now behold, saith the Lord, concerning the people of the Nephites: If they will not repent, and observe to do my will, I will utterly destroy them, saith the Lord, because of their unbelief notwithstanding the many mighty works which I have done among them; and as surely as the Lord liveth shall these things be, saith the Lord.

(Helaman 15:14–17)

A fascinating thought struck me while reading this: it seems to suggest that the (future? the “again” seems suggestive) Lamanite “dwindl[ing] in unbelief” could have been outright prevented, had the Lord showed them the same miracles that he did the Nephites. So why didn’t he? Would acting in this way somehow invalidate the purpose of mortal existence (by robbing them of the need to act in faith)? Whatever the answer, however, one thing is very clear, which is that while the Nephites have been favoured, this now turns to their condemnation. The Lamanites would not have gone astray had they been witnessed the same miracles, and when aware of the truth are faithful. The Nephites however have still apostatized. Thus while the Lamanites will be preserved and ultimately blessed, the Nephites face the threat of being “utterly destroy[ed]”.

Helaman 13

It’s been a long while since I’ve written one of these, and I feel that I’d like to do better at it. To recap, this is part of a series generated by my personal reading of the Book of Mormon, in which I happen to comment on one or two (or occasionally more) things that leapt out at me during my reading. It doesn’t aim to be an exhaustive or comprehensive examination of the chapter (the former I’d argue would likely be impossible), but simply commenting on something that struck me during my reading.

While reading Helaman 13 this morning, several points of varying importance came to mind:

  1. Firstly, I was curious about the fact that Samuel the Lamanite mentions several times (Alma 13:5, 9) that the Nephites face destruction in under “four hundred years”. Alma the younger has already mentioned the figure in Alma 45:10, although that is privately to his son Helaman. I am curious as to whether Samuel’s audience dismissed his remarks because it all sounds so far away. Of course, Samuel is also discussing more imminent events (and gives more imminent dates for those in the next chapter), but I guess many people’s natural response is to not worry about what will happen in four hundred years.
  2. One line that struck: “nothing can save this people save it be repentance and faith on the Lord Jesus Christ” (Helaman 13:6). I think this is true (and think it is being used here) both individually and collectively. But, individually and collectively, we often have a tendency to look towards different sources of salvation, whether it be the “right” political leaders, wealth, our own powers or intellect or whatever. In an ultimate sense, however, we all need to depend upon those two principles.
  3. Overall the chapter spends a lot of time talking about wealth, and it becoming “slippery”, so that the people are unable to find or keep it. I was wondering about why the focus on this, and think that part of the reason is the relationship people have with their riches here is emblematic of several serious sins. On one hand, one major sin is that the people do not remember and thank God for their material blessings, instead becoming prideful (Helaman 13:22); ingratitude may be a far more serious sin then we realise (see D&C 59, in which thanking God is specifically listed amongst the commandments given in vv. 5-13, and “confess[ing] not his hand in all things” is described as invoking God’s wrath in v. 21). On the other hand, the people trust in their riches (rather than God) and depend on them to preserve them from their poverty (Helaman 13:31-32), or to work or defend themselves (the mention of tools and weapons in particular in v. 34). The treasures becoming slippery teaches both that He who gave them can take them away, and that such material things are not dependable and to be trusted in.
  4. One to tag onto the list of “scary passages”, Helaman 13:37-38 is a particularly imposing passage:

Behold, we are surrounded by demons, yea, we are encircled about by the angels of him who hath sought to destroy our souls. Behold, our iniquities are great. O Lord, canst thou not turn away thine anger from us? And this shall be your language in those days.
But behold, your days of probation are past; ye have procrastinated the day of your salvation until it is everlastingly too late, and your destruction is made sure; yea, for ye have sought all the days of your lives for that which ye could not obtain; and ye have sought for happiness in doing iniquity, which thing is contrary to the nature of that righteousness which is in our great and Eternal Head.

 

The Adventures of Nephi son of Helaman

In my personal study I’ve be reading through the travails of Nephi son of Helaman (Helaman 7-11) lately, and really was just struck by the following points, and since it’s good to share:

1) Nephi is accused at one point of personal ambition, that he was seeking to make himself “a great man” (Helaman 9:16) and so had conspired for someone to murder the chief judge. What struck me on this read through is how this may well have seemed outwardly plausible to the people at the time, since Nephi himself had been chief judge (Helaman 3:37, 5:1-4). The circumstances of his abdication might have seemed particularly controversial, for while we learn from 5:4 that he was ‘weary’ of the judgment-seat and undertook to preach the Gospel as Alma had done earlier, the fact that this came in the wake of the Nephites losing half their territory (Helaman 4) and that Nephi appeared to lack political support (5:2-3) may have led many to think Nephi was seeking to reclaim an earlier position of power via other means. And perhaps we too need to be cautious about assuming what appear to be ‘obvious’ motives.

2) The attitude of the five who went to check on the chief judge following Nephi’s prophecy seems important. They didn’t believe Nephi was a prophet, but what I find significant is that they were willing to check and – should it turn out to be correct – expressed the willingness to then believe everything else he had taught (Helaman 9:2). It seemed an illustration of what Alma teaches in Alma 32:27, about how one could “experiment” upon the word and “exercise a particle of faith”. These five didn’t even necessarily “desire to believe”, but they were willing to go and look, and willing to believe all if what they checked was true.

3) The point at which Seantum, the brother and murderer of the chief judge, is accused is very interesting. Nephi tells them precisely what to say, and what Seantum’s replies and reactions will be (Helaman 9:26-36). The actual account of them doing so, however, simply states:

And it came to pass that they went and did, even according as Nephi had said unto them. And behold, the words which he had said were true; for according to the words he did deny; and also according to the words he did confess. (Helaman 9:37)

By giving Nephi’s prophetic instructions in detail, and then not actually giving an account of what happened other than to say it went like Nephi said, I think the passage emphasises the power and accuracy of prophetic fulfilment. It’s saying that Nephi’s prophecy was so accurate, there’s no need to retell it all over again.

4) Finally the section from Helaman 9:39 to 10:1 seems quite ironic. At least some believe Nephi is a prophet (9:40). Others even say “he is a god” (v.41). But amidst all the arguments, even those who claim to believe Nephi “went their ways” and leave Nephi “alone” (Helaman 10:1). That he feels “cast down” (v.3) is quite understandable – even those loudly proclaiming that Nephi is a prophet have wondered off rather than listening to him!