Omni 1

And behold, the record of this people is engraven upon plates which is had by the kings, according to the generations; and I know of no revelation save that which has been written, neither prophecy; wherefore, that which is sufficient is written. And I make an end.

(Omni 1:11)

While there’s lots that could be drawn from this chapter, I find this verse of particular interest. In just the preceding book (and chapter), Jarom states that:

And there are many among us who have many revelations, for they are not all stiffnecked. And as many as are not stiffnecked and have faith, have communion with the Holy Spirit, which maketh manifest unto the children of men, according to their faith.

(Jarom 1:4)

Jarom himself doesn’t write his own revelations, but for the reason that he feels it is unnecessary in the light of what his predecessors have written. But he asserts that he and many others have had revelations, and goes further to say that all who are not stiffnecked and have faith may have the same privilege.

In this light, Abinadom’s statement that he doesn’t know of anyone who has any revelations is an indication of apostasy. As Mormon declares about miracles or the ministering of angels, “if these things have ceased wo be unto the children of men, for it is because of unbelief, and all is vain” (Moroni 7:37).

When we think of apostasy and restoration, we tend to think in terms of the Apostasy and the Restoration, but passages like this show it as an ever present cycle throughout the scriptures. Thus in the book of 1 Samuel we read that “the word of the Lord was precious in those days; there was no open vision” (1 Samuel 3:1). And then the Lord appears to Samuel:

And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground.

And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the Lord.

And the Lord appeared again in Shiloh: for the Lord revealed himself to Samuel in Shiloh by the word of the Lord.

(1 Samuel 3:19-21)

Likewise here Abinadom likewise claims there are no revelations and prophecies, and then in the very next verse his son, Amaleki, records how God revealed himself to Mosiah, who led all those who listened to God’s word to safety. Likewise, based on what King Benjamin was commanded to reveal to his people, it appears much of what Nephi and Jacob had taught about Christ had been forgotten by the people, so it had to be revealed again. As if to hammer home the point about the importance of continuing revelation in avoiding apostasy, Amaleki states how he will give his records to King Benjamin for safe-keeping, “exhorting all men to come unto God, the Holy One of Israel, and believe in prophesying, and in revelations” (Omni 1:25, my emphasis).

There is more here than just the general pattern, however. It is not only salvifically important to believe in the existence of prophecy and revelation, but Jarom’s words in Jarom 1:4 suggest the promise of revelation is to everyone: “as many as are not stiffnecked and have faith, have communion with the Holy Spirit”. It reminds me of the following comment by Brigham Young:

There is no doubt, if a person lives according to the revelations given to God’s people, he may have the Spirit of the Lord to signify to him his will, and to guide and to direct him in the discharge of his duties, in his temporal as well as his spiritual exercises. I am satisfied, however, that in this respect, we live far beneath our privileges.

(Discourses of Brigham Young, p. 32)

As we believe and follow the revelations God has given to His prophets, we may also experience such revelations ourselves. I’ve had such experiences, and it is a marvellous thing. But I am also sure Brigham Young is right, and that it is easy for us to live beneath our privileges in this regard. And I am sure that at least one key step in being able to receive these privileges is to believe that they are possible, and that we personally can and ought to receive such revelations, and be willing to follow them. Then, if we are not stiffnecked and if we have faith, we too may have communion with the Holy Ghost.

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“Be not troubled”

I am somewhat amused to see that people are now looking at my “Trump will not save you post”. It’s a tad late now!

As I’ve mentioned before, the US election was in many respects lost some time ago, when it became the Alien vs Predator election. However, as I happened to mention on Facebook today, I actually feel completely calm at the latest turn of events (although I am disappointed Utah ultimately voted for Trump). This is not because I believe bad things won’t happen. In fact I’ve repeatedly posted about how they will. I also believe the scriptural warnings I mention here in the Book of Mormon are especially relevant.

But as I stated on Facebook, its those same warnings that paint a bigger picture. There are certain things that must happen, to pave the way and make room for things – including good things – that are to come. And so I feel reassured when I see prophecy unfold, even if it foretells unwise choices and unfortunate events in the short term, because it shows a greater hand is involved. Human nations and civilisations may and will crumble, and politics won’t save anyone, but the human soul and divine promises are eternal. God will not save certain nations from their mistakes, but he will deliver the faithful and those who seek to do right.

On a personal and selfish note, I’d like to thank the American electorate for making the third and fifth chapters of my thesis much more relevant. 🙂

O ye fair ones

Behold, I speak unto you as if ye were present, and yet ye are not. But behold, Jesus Christ hath shown you unto me, and I know your doing.

(Mormon 8:35)

I am driven to read and understand the Book of Mormon and the other scriptures for a number of reasons. Doing my doctoral thesis on the topic is part of that. But more importantly than this – and a major part of the reason I’ve been willing to spend years on this in the first place – is the fact that I’ve had a spiritual witness that it is scripture, that it is the word of God. As such I know that they contain principles of eternal worth, as well as things that are prophetically relevant to our present day.

And, as I’ve mentioned before, there are parts of the Book of Mormon that I believe have never been more relevant than they are today. While part of the message of the Book of Mormon is one of hope and deliverance for scattered Israel (including the descendents of the Lamanites), that deliverance is coupled with the promise of judgment upon the proud, the wicked and the Gentiles that have oppressed them:

For behold, saith the prophet, the time cometh speedily that Satan shall have no more power over the hearts of the children of men; for the day soon cometh that all the proud and they who do wickedly shall be as stubble; and the day cometh that they must be burned.

For the time soon cometh that the fulness of the wrath of God shall be poured out upon all the children of men; for he will not suffer that the wicked shall destroy the righteous.

Wherefore, he will preserve the righteous by his power, even if it so be that the fulness of his wrath must come, and the righteous be preserved, even unto the destruction of their enemies by fire. Wherefore, the righteous need not fear; for thus saith the prophet, they shall be saved, even if it so be as by fire.

(1 Nephi 22:15-17)

I’ve likewise discussed before how this warning applies particularly to the Gentile nations of the West, and especially to the United States. The accounts of the destruction of the Nephites and afterwards (in the book, earlier chronologically) the Jaredites are there not just because they’re part of the story, but as dire warnings of what we risk. They’re in the book so that “ye may learn to be more wise than we have been” (Mormon 9:31) and “that ye may know the decrees of God—that ye may repent, and not continue in your iniquities until the fulness come, that ye may not bring down the fulness of the wrath of God upon you as the inhabitants of the land have hitherto done” (Ether 2:11).

 

“Be more wise than we have been”

One could examine both the fall of the Nephites and that of the Jaredites at length, but even just a few of their salient features are striking. The Jaredites destroyed themselves in the last of a constant series of civil wars. And while many of those civil wars can be laid at the feet of ambitious princes (it appears it was the custom for the youngest son to inherit, which would promote strife between older sons who could be disinherited and their fathers), at the end it was the communal will of the people that pushed them on into mutual annihilation. Coriantumr, that last and complicated king of the Jaredites, had grown to regret his failure to repent, and offered to “give up the kingdom for the sake of the lives of the people” (Ether 15:3-4). His opponent Shiz demanded Coriantumr’s own life, but we don’t even hear of Coriantumr’s response; rather it is “the people”, both of Coriantumr and Shiz, who were “stirred up to anger” (Ether 15:5-6). It is because of “the wilfulness of their hearts, seeking for blood and revenge” that the Jaredite people perished (Moroni 9:23).

Our account of the Nephites is explicitly censored by our chief witness (Mormon 2:18), but enough slips through (especially in unedited passages like Moroni 9) to provide a sufficient picture. The Nephites faced an external enemy, the Lamanites, who by this stage were prepared to commit atrocities such as human sacrifice (Mormon 4:14). Yet despite this outer peril, it was not this which destroyed the Nephites. “Because of the hardness of their hearts the land was cursed for their sake” (Mormon 1:17), and they sorrowed, not because they were penitent but because “the Lord would not always suffer them to take happiness in sin” (Mormon 2:13). They “did curse God, and wish to die”, though “they would struggle with the sword for their lives” (Mormon 2:14; perhaps we might the latter admirable, yet that is perhaps a sign of how far we have fallen). In but “a few years” they became “strong in their perversion”, “brutal”, “without principle and past feeling” and “their wickedness [did] exceed that of the Lamanites” (Moroni 9:12, 19-20).

But perhaps the most crucial turning point came after a ten year truce and the resumption of the war. Lead by Mormon, the Nephites defeated several attacks. Their response was fateful:

And now, because of this great thing which my people, the Nephites, had done, they began to boast in their own strength, and began to swear before the heavens that they would avenge themselves of the blood of their brethren who had been slain by their enemies.

And they did swear by the heavens, and also by the throne of God, that they would go up to battle against their enemies, and would cut them off from the face of the land.

And when they had sworn by all that had been forbidden them by our Lord and Savior Jesus Christ, that they would go up unto their enemies to battle, and avenge themselves of the blood of their brethren, behold the voice of the Lord came unto me, saying:

Vengeance is mine, and I will repay; and because this people repented not after I had delivered them, behold, they shall be cut off from the face of the earth.

(Mormon 3:9-10, 14-15)

The Nephites fell because of their pride (Mormon 8:27, D&C 38:39), because rather than repent of their sins they desired to avenge themselves upon their enemies, and in so doing so violated God’s commandments (including those restricting warfare) wantonly. “Every heart was hardened, so that they delighted in the shedding of blood continually” (Mormon 4:11), and consequently the Lord’s spirit ceased to strive with them (Mormon 5:16), and when that happens “then cometh speedy destruction” (2 Nephi 26:11).

 

“I speak unto you as if ye were present”

How can one miss the meaning of these passages? Mormon and Moroni write with one eye on their past and present, but always with one eye to the future they are seeking to warn. For the Gentiles too face the same fate unless they repent:

And then, O ye Gentiles, how can ye stand before the power of God, except ye shall repent and turn from your evil ways?

Know ye not that ye are in the hands of God? Know ye not that he hath all power, and at his great command the earth shall be rolled together as a scroll?

Therefore, repent ye, and humble yourselves before him, lest he shall come out in justice against you—lest a remnant of the seed of Jacob shall go forth among you as a lion, and tear you in pieces, and there is none to deliver.

(Mormon 5:22-24)

I have watched the US Presidential campaign with intense concern. On one side there is the increasing madness on the campuses and the anger expressed by those who claim to seek “social justice” even as they detach themselves from any concepts of objective truth. On the other, I have watched as people have embraced a figure who appears to reject every principle they claim they embraced, a man who is an inveterate and pathological liar and one who has boasted of his adulteries. I have seen that candidate advocate torture and insist he will order war crimes, and his ratings go up. I have heard even worse from some of his supporters, many of whom (even those who aren’t actual Nazis) embrace a proto-fascism. I have seen and read many of his supporters talk of their “anger”, their desire for vengeance on their perceived enemies, and their belief that everything – including any kind of moral principle – comes second to raw power and making America “great” again.

It is perhaps little surprising that the word of God says of the latter days that “at that day shall he [the devil] rage in the hearts of men, and stir them up to anger against that which is good” (2 Nephi 28:20). I have felt that temptation myself as I have seen these things. But anger and pride will destroy us, as they destroyed the Nephites who sought to make Nephitia great again.

One cannot establish justice – any justice – without truth. One cannot make a nation truly great unless you also seek for it to be good, a principle understood by at least some patriots of old. Yet these seem little understood now. On the right, a few voices still speak out speaking against Trump. My respect for those voices – figures such as the Bush clan, Mitt Romney, Senator Ben Sasse or political commentators such as Jonah Goldberg – has increased significantly. But they seem increasingly lonely as much of the ‘base’ and political establishment fall in line, and they are vilified as “evil”; truly we live in an age in which men “call evil good, and good evil” (Isaiah 5:20). Our societies are embracing evil.

I cannot claim to know with perfection what the future brings, but I am pessimistic as to the future of the United States and the West as a whole. I believe events like this present election have been a test, and a test that collectively is being failed. But I also believe there is an individual test here, and where people stand on many of these things will be remembered and accounted for. I have been very glad to see that many Latter-day Saints have rejected the siren song of Trumpism, and I hope Utah and other places continue to do so. For those members who I have seen embrace Trump’s campaign, who I have seen express the view that all acts are acceptable in warfare because the only thing that matters is winning, and who have embraced a campaign built on national aggrandizement without principle, I hope that they look again upon the Book of Mormon. I hope they look and see an all too familiar path and turn away from it, because to support these things is to pull down the wrath of God upon ourselves.

There may be little hope for the West as a whole. All civilizations are ultimately mortal. Yet there is still hope, and always is, for the souls within, which are truly eternal, and so we must continue to labour (Moroni 9:6). But this is a period in which – in many different ways – those souls will have to choose, and many of those choices will have eternal significance, regardless of where the rest of society goes. There is also a work that perhaps we should now turn to with increasing seriousness and determination, namely the work of building Zion; something, which should now be apparent, which is not the culmination of the West but its replacement. I plan to turn to that sometime in the next couple of posts. In the meantime, however, one can perhaps still mourn for the tragedy of where our civilization is and where it appears to be going. In Mormon’s words:

O ye fair ones, how could ye have departed from the ways of the Lord! O ye fair ones, how could ye have rejected that Jesus, who stood with open arms to receive you!

Behold, if ye had not done this, ye would not have fallen. But behold, ye are fallen, and I mourn your loss.

O ye fair sons and daughters, ye fathers and mothers, ye husbands and wives, ye fair ones, how is it that ye could have fallen!

But behold, ye are gone, and my sorrows cannot bring your return.

(Mormon 6:17-20)

1 Nephi 5

But behold, I have obtained a land of promise, in the which things I do rejoice; yea, and I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness.

1 Nephi 5:5

Lehi’s use of the past tense (“I have obtained”) catches my eye here. While some have pointed to this as the result of translation, I think it refers to Lehi’s confidence in God’s promise; he is so confident he speaks as if he has already been given it when he has barely left Jerusalem. I honestly wish for that level of confidence (though sometimes the question is to whether God has extended any particular promise).

That these plates of brass should go forth unto all nations, kindreds, tongues, and people who were of his seed.
Wherefore, he said that these plates of brass should never perish; neither should they be dimmed any more by time. And he prophesied many things concerning his seed.

1 Nephi 5:18-19

Nephi’s description of the Brass Plates’ contents is interesting on a number of details (its inclusion of five books of Moses before the Captivity contradicts certain composition theories held widely in Biblical studies; its history as a record held by descendants of Joseph may account for its inclusion of prophecies by Joseph of Egypt and others such as Zenos and Zenoch on the same family line). However, these verses are particularly striking as Lehi prophesies that the plates of brass will go among all nations (including his descendents) and be preserved. Does this refer to the actual collection in the Brass plates, or does it refer to the Bible and Old Testament whose contents are very similar?

1 Nephi 4

Behold the Lord slayeth the wicked to bring forth his righteous purposes. It is better that one man should perish than that a nation should dwindle and perish in unbelief.

1 Nephi 4:13

There’s lots that could be said about this chapter and Nephi’s killing of Laban. As Elder Holland has pointed out, the fact that this is so near the beginning of the Book of Mormon (as opposed to sandwiched somewhere between 2 Nephi’s Isaiah quotations) suggests that we’re meant to confront this issue early on. It should definitely shape how we read 1 Nephi 3:7 which Elder Holland suggests we sometimes recite all too “casually”.

But I find my mind caught on 1 Nephi 4:13, part of the Spirit’s explanation to Nephi. Because these words are very reminiscent of words found elsewhere:

And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

John 11:49-50

While this is by no means an exact quotation, it’s close both in wording (“one man”, “perish”, “nation”) and similar in concept. Which may be a wee bit troubling when we know it’s Caiaphas saying this, about Jesus.

Some people might make a historical issue about this, but as we shall see in 1 Nephi 10 Lehi’s going to openly and explicitly quote someone hundreds of years in the future, God and the Spirit not being bound by such petty things as time. The who and about whom might be more troubling to us. Certainly Caiaphas’ example shows we should be extremely careful about such reasoning. But I do not think this close parallel is portraying Laban as Christ (considering the Book of Mormon’s high Christology – including its aim to convince not just that “Jesus is the Christ” but also that he is “the Eternal God”), or Nephi as Caiaphas.

However, when it comes to Caiaphas, what John says next is very interesting:

And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

John 11:51-52

John doesn’t treat Caiaphas words as invalid or merely his own words – John actually treats it as an actual and true prophecy. But while Caiaphas, by virtue of his office, could be the receptacle for such a prophecy, he also could not understand or intend their true meaning (presumably in part due to his wickedness, in contrast to the likes of John and Nephi), and so he conspired against the Christ. The words were true – it is Caiaphas’ intent and actions that are a different matter: “for it must needs be that offences come; but woe to that man by whom the offence cometh!” (Matthew 18:7).

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!