And after Christ shall have risen from the dead he shall show himself unto you, my children, and my beloved brethren; and the words which he shall speak unto you shall be the law which ye shall do.
(2 Nephi 26:1)
Nephi’s particularly talking of Christ’s post-resurrection appearance to the Nephites here, but it applies to us too. I find myself thinking that – though I believe in Christ and try to follow him – how often do I actually treat and think of his words as law?
And as I spake concerning the convincing of the Jews, that Jesus is the very Christ, it must needs be that the Gentiles be convinced also that Jesus is the Christ, the Eternal God;
(2 Nephi 26:12)
Part of this section addresses the fact that both Jew and Gentile have gotten Christ wrong in some regards. At a time when people increasingly do not believe in the divinity of Christ, I think this verse – and the accompanying message – apply more than ever. It also surprises me when I have met young members of the Church who, while accepting Christ as their Saviour and talk of their “elder brother”, seem to have difficultly understanding him as their God. But this is one of the key messages of the Book of Mormon, as stated on the title page: “that JESUS is the CHRIST, the ETERNAL GOD”. He is not just a great teacher, or a perfect man, or the Messiah, or our Saviour, or an examplar, though he is all of these things. He is also our Lord and our God. And thus, as Nephi says in the preceding chapter:
And now behold, I say unto you that the right way is to believe in Christ, and deny him not; and Christ is the Holy One of Israel; wherefore ye must bow down before him, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this ye shall in nowise be cast out.
(2 Nephi 25:29)
Several things stood out to me today.
One was Nephi once again showing a strong emotional reaction to events in the far future (in this case the devastation that would occur in connection to the death of Christ amongst his people):
O the pain, and the anguish of my soul for the loss of the slain of my people! For I, Nephi, have seen it, and it well nigh consumeth me before the presence of the Lord; but I must cry unto my God: Thy ways are just.
(2 Nephi 26:7)
Once again it’s interest that his perspective was such, and his visions of these events were vivid enough, that they made the sort of emotional impact one would expect of contemporary events (and indeed that Nephi often doesn’t seem to react as strongly to his present).
Then there’s the statement in verse 8 (which goes along with similar statements in verses 3 and 5):
But behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution—behold, they are they which shall not perish.
For Nephi’s people approaching the calamities that would accompany his first coming to them (i.e. his post-resurrection appearance), a crucial factor determining one’s safety (and I’m sure this is not speaking in a purely physical sense; that is there isn’t necessarily a guarantee of physical safety here, but on the other hand even more is offered) was one’s reaction to the prophets: those who cast out, stone and kill the prophets (vv. 3, 5) will face destruction, while those who do not, but listen to them and look forward “with steadfastness” for Christ will not perish. I think it is undoubtedly the case that there is a type in Christ’s appearance to the Nephites for that which is to come in the future.
I also found (although perhaps partly because it relates to topics I’ve already thought about) the following verse sticking out:
And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor.
(2 Nephi 26:20)
There’s several elements here, a listing of various errors that the Gentiles of the last days and their churches will often fall into. A number of these themes will return as a running theme in this passage (meaning 2 Nephi 25-30), but two which catch my attention in particular are:
- “they put down the power and miracles of God” – while the Book of Mormon does address the topic of atheism (for example, with Korihor in Alma 30), something it seems to spend even more time warning against is what I sometimes dub “practical atheism”: that is, beliefs that may acknowledge the existence of God, but which deny his power, the existence of miracles or that he is prepared to actively intervene in our lives. It should be noted that the first vision likewise addresses this point, with Christ warning Joseph Smith against those that ‘“… teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.”’
- They “preach up unto themselves their own wisdom and their own learning”: they will set up their own learning as the content of their teaching (in contrast to, as 2 Nephi 25-30 addresses, the knowledge available from God). Jacob in 2 Nephi 9 of course condemns those who are learned but do not hearken to the counsel of God; the error here is in some respects even more pernicious, that some will set up their learning and teach it as if it were the counsel of God. And some will do this to “get gain” (priestcraft), and to “grind uponthe face of the poor”. It’s interesting that these are two items, suggesting that simply getting gain isn’t enough for those it is talking about; they not only seek to enrich themselves, but also to deprive others (something that, unfortunately, rings true with human psychology: unfortunately we only tend to think of ourselves as rich or prosperous not when we are, but when we’re doing so compared to other people).
The next few chapters will build upon these themes.