Nephi puts it into two, opposing camps. There are only two. There are either inspired teachings, given by revelation and confirmed by the Holy Ghost, or they are man’s understanding. The first will save you. The other will curse you. There is no happy marriage. You cannot have both. This sword cuts both ways, and forces you to make a decision. Your eternity will be affected by the decision. So either you find the right way and follow it, or you are relying upon men and will in the end be cursed.
Author: Denver
2 Nephi 28: 30
This environment is not static. It is always in change. Either it is being built up, created and newly formed, or it is decaying, dying and falling apart. It never holds static. This is because the things of this world testify of Christ’s Gospel. (Moses 6: 63.) The path is only upward. So soon as you stray from it, you lose the path. This is why you take the shoes from off your feet and put them on again as a symbol that you accept the path. You never remove them again, because once upon that path you are to remain so. The path is accompanied by greater light and truth, going from grace to grace until you receive a fullness. (D&C 93: 19, 26-28.)
Who must receive the revelation? Each person for themselves.
2 Nephi 28: 29
This general principle is addressed first. Nephi will build on it in the following verses. But the first statement is the broadest.
An earlier “wo” was pronounced upon those who rely on the uninspired teachings of men who use their own precepts. Now he adds a second “wo” to those who also deny the need for continuing revelation. We claim we are unlike all other faiths because we believe in the concept of continuing revelation. However, that notion is greatly modified by us to the point where the continuation of revelation is so limited, so curtailed, and so distrusted that we are generally unacquainted with any new revelation.
Do we hear of visions and visitations? Not much, if at all. We think that such things are reserved for leaders. For example, if Elijah were to return with a message to someone, we would expect the person with whom he would visit would be the church President. If it were someone other than the church President, we would instantly be suspicious because Elijah wasn’t following the “chain of authority” as we expect. [Interestingly, as soon as you know Elijah was involved you should consider that another line of authority may be created.] So even if we heard from Elijah, it would cause us trouble and likely be rejected as too irregular. This would be true of other heavenly messengers, as well.
What visitations could we tolerate? Pretty much we’d only think it appropriate for an ancestor to visit with a descendant to give a family message. A deceased great-grandfather coming to bring a message about one of his descendants would seem to fit within the whole “chain of authority” model we have created. Family business. Seems to be acceptable. However, even then, we would expect the person involved to “keep it to themselves” because it was inappropriate to share things like that. Too personal. Too sacred. Too much information of a deeply personal nature to warrant talking about it with others.
What if the great-grandfather were Abraham? Would that fit the model? What if his concerns ran to all who are living? Would that family be large enough to warrant talking about it with almost anyone? Oops, we’re back to the whole “chain of authority” argument again, and would expect Abraham to limit his visit to the chief Mormon-in-charge. So a visit by Abraham would be suspect as well.
What if the message were from John the Beloved? He has a continuing ministry to visit with people and bring them to salvation. In fact, his ministry includes visiting with those who will be “heirs of salvation who dwell on the earth.” (D&C 7: 1-6.) Still, if a person had him minister to him, we would not want to hear about it, would question the propriety, and wonder why John would come when other perfectly authoritative men are living on the earth inside the church holding the same keys as John. So, that would be questioned and regarded as irregular as well.
So as Latter-day Saints we believe in the continuation of revelation, visitations, visions, etc. so long as they conform to our limited model, come to the right person, and don’t disturb anything we have going on at the present. Which is to say we don’t believe in continuing revelation much at all.
What about Christ? Can He visit with anyone whom He deigns to visit? That’s a little closer call, because He seems to have promised to come to all. He also displayed remarkably democratic tendencies both on the day of His resurrection, and when visiting the Nephites. (I’ve explained His disregard for the church hierarchy He established on the day of His resurrection in Come, Let Us Adore Him.) He seems much less interested in respecting established religious authority than we do. So we might allow the Lord to visit with someone, but, then we wouldn’t want to hear many details because that would be wrong for some reason. Probably “casting pearls before swine” or “profaning” or “disrespecting the line of authority” or something. Not sure which one, but there’s got to be a prohibition against it somewhere.
So we have tendencies that are difficult to put into a hard and fast rule, but I’m going to attempt it
Rule 1: We believe in continuing revelation; predicated upon the following:
Well, We believe all that God has revealed to authorized people in positions of authority, all that He does now reveal, and we believe that He will yet reveal to the proper channels many great and important things pertaining to the Kingdom of God; and that once it has been reviewed by the Correlation Department and published by Deseret Book it will become something which we can all accept as being from an authorized source and reliable.
Until that happens, we have absolutely received enough of the word of God and we don’t need any more of the word of God. And, by damn, if someone comes claiming revelation or an independent apostolic witness of the Lord’s resurrection we will want them to cut off an arm or some other member of the body and then restore it again, so that we may know he has come with power. I’m quite confident that ought to satisfy our need to see a sign before we will believe a proposition.
Now we know for certain Nephi’s warning is to those other faiths that do not accept continuing revelation and not to us. However, as to those, Nephi has pronounced a prior “wo” for their acceptance of the precepts of men, and now a second “wo” upon them for their refusal to accept continuing revelation. These begin to mount up and ought to worry those to whom these concerns are addressed, whoever they may be. Perhaps Nephi should have written his book for those people, instead of us good folks who read the book and know for certain that we’re alright.
Trivial Pursuit
2 Nephi: 28: 28
This is the constant problem. People do not care about religion. So when someone like Nephi delivers a message to the audience that is threatening because it contradicts their presumptions, they get upset. They are fearful. They “tremble, and are angry.” When Nephi puts out the message, he knows those he addresses are going to react in a very negative way. He will become the object of their distrust and dislike.
They would rather be angry and try and suppress the message than to receive it and repent. If someone has a good heart, then any warning is appreciated. Even if it informs them they are mistaken. They want truth. So a warning is appreciated when it permits them to correct their errors. These people are built upon the Rock, because truth alone determines what they will accept. They “hearken to the truth” because they are interested in knowing truth.
2 Nephi 28: 26
-Does he teach you to come to Christ?
You may be surprised when you ask such questions at what you learn. Nephi is saying it is your own responsibility if you allow yourself to be taken in by the precepts of men. Wo unto you if you do.
2 Nephi 28: 24-25
There can be no ease. There can be no determination that “all is well” until we have repented and come to Christ. When Christ has forgiven us, we can know we are forgiven. When Christ has promised us eternal life, we can know we have eternal life. Until then, we remain at risk and in jeopardy every hour we are here. (1 Cor. 15: 30.) When, however, you know you are sealed up to eternal life, you have the more sure word of prophecy or the testimony of Jesus. (D&C 131: 5.)
Constitutional Forum 2
This panel will be discussing First Amendment freedom of speech issues.
Since some of you attended last time, I thought I ought to post a notice again.
2 Nephi 28: 23
This is a continuation of the warning. Nephi wants us to take quite seriously his warnings.
When you read words like these it becomes apparent the only safe way to measure his warning is to apply it directly and personally to ourselves. To think this was meant only for “others” is too complacent.
When the truth has made you angry, and you have forfeited the option of repentance extended to you, the “grasp of death” is upon you. You will remain subject to “death and hell.” Being “seized” by these two things, as you stand before the “throne of God” you will be certain that there will be, for you, a continuation of “the deaths.” (D&C 132: 25.)
Judgment is based “according to their works.” (See also Rev. 20: 12-13; explained further in D&C 128: 6-8.) Joseph ties sealing power to these “works” which must be done under this authority and then recorded to become binding. This is the practice of the church. It is and has always been the practice of those having such authority. They not only perform the work, but upon having done so they create a record of having done so.
Upon being judged, they go “into the place prepared for them.” This place is, for those who are grasped with “death and hell” called “a lake of fire and brimstone.” A lake because it engulfs them so tightly they are flooded with the guilt. Fire because it is designed to purge and refine. Brimstone because of the bitterness of the experience. The torment there is “endless” meaning from God. (D&C 19: 4-12.)
This purging does not confer blessings, but merely balances out the claims of justice for those who would not accept mercy. (D&C 19: 15-19.)
Crying repentance is to warn, so the claims of justice may be avoided by obtaining mercy through Christ. Christ’s mercy is offered to all, but will only be received in full by few. All will be resurrected because of His sacrifice (1 Cor. 15: 22), and those who died without law will not be punished for their ignorance (D&C 76: 71-72; D&C 45, 54), but to receive the full benefit of His atonement must do as He commands (D&C 132: 22-23).
Those who love others and want their eternal welfare will invite everyone to repent and come to Christ. The prospect of others suffering needlessly because they would not repent is a great horror to them. This is why Nephi’s words are at times so blunt. This is why he wants to stir us all up to our terrible situation. It is merciful to speak to us in these frank terms.
I know some who have read these words of counsel from Nephi and find them objectionable. However, Isaiah spoke against those whose words were “smooth” but filled with deceit. (Isa. 30: 10.) To people who are content and filled with pride, it takes a great deal of candor to bring them to their senses. (Enos 1: 23.) Nephi’s warnings are intended to save as many of the gentiles who read his record from self-destruction as he can bring to repentance. It is better for us to take counsel from his hand than to dismiss his teachings. He can only warn his readers. Since we are his readers, he must be speaking to us.
2 Nephi 28: 22
Would the false doctrines make them and those hearing from them feel secure, or would it stir them up to repentance?
We seem to all be asleep and incapable of noticing this terrible warning. Why cannot we all awake and arise and put on the beautiful garments, going forth to meet with the Bridegroom? (Moroni 10: 31; D&C 133: 10.)
This Book of Mormon is alarming when we consider it a warning for us. Not at all the docile and superficial text we can turn it into when studying 8 chapters in a single 50 minute Gospel Doctrine class– reduced by the time taken for announcement, opening and closing prayers, and witty banter exchanged among affable Saints as part of our renewal of weekly fellowship. Those things are good, of course, but the book commands deeper attention.
Take the Book of Mormon seriously. Apply it to yourself. Not as a means to judge others, but as a means to test your own life. It is one thing to evaluate our circumstances, which the book compels us to do, but we needn’t go further than to realize our terrible plight. From that moment the warning should work inside ourselves to help us improve within, see more clearly our day, think more correctly about what is going on, and act more consistent with the Lord’s purposes.
2 Nephi 28: 21
Now we have reached a point where the audience becomes unavoidably identified with the gentiles of the last days who claim to be assembling as “Zion.” This term gets applied in the Book of Mormon in a highly selective way. It includes the following:
-Last days time frame;
We are the only ones who fit this definition. Therefore the application of these verses to include us is required. We cannot point to others and say we are not among those being warned.
What does “pacify” mean?
If you have people who are pacified, lulled with carnal security, what kind of people are you speaking about?
Why would these people think they were “Zion?” What possible basis could people who are pacified, and lulled with carnal security have for thinking they are “Zion?”
What does it mean that “all is well in Zion?” What does it mean “Zion prospereth?” Does “all is well in Zion” mean the same thing as “Zion prospereth?” If not, what is the difference? Is one “spiritual” and the other “carnal?”
Can one be an attitude, while the other is a measurement or statistic? Can “all be well in Zion” mean that we have comfortable controls and guarantees in place which will protect us?
Can “Zion prospereth” mean new converts, new buildings, new numbers, more tithing receipts, growth and political influence? What else might it mean?
Do we satisfy the notion that “all is well in Zion?” That is, can you see a reason to say that Zion is well at present? Do our people say that?
Do we satisfy the notion that “Zion prospereth?” That is, can you see any reason to say that Zion is presently prospering? Do our people say that?
Why would it “cheat souls” to make them think “all is well in Zion” and that “Zion prospereth?”
Why would it lead people “carefully down to hell” for them to believe all is well and Zion prospers?
Can Zion ever relent? Can Zion tolerate a little sin? Does it cheat us if we are good, decent people, and we recognize we are good and decent? Even if we are good and honorable, can we be deceived? (D&C 76: 75.) How does prosperity blind us? Do John’s words to the Laodiceans tell us how we can err? (Rev. 3: 17.)
What quality does the devil employ to mislead us? Does being led away “carefully” mean it is harder to recognize the peril? Should it be hard to avoid deception? Why do those who take the Holy Spirit as their guide avoid this kind of deception? (D&C 45: 57.) Can anyone qualify to receive guidance from the Holy Spirit (Moroni 10: 5.) Can anyone qualify to receive Christ as their guide? (D&C 93: 1.)
What good does it do to follow even a true messenger, if you do not receive a testimony from Christ? (D&C 76: 98-101.)
To whom should you look for salvation?
2 Nephi 28: 20
This is the work of the devil. He succeeds when people close their minds and fill with anger at teachings which introduce ideas that challenge assumptions.
2 Nephi 28: 18-19
This is the great watershed test. If your set backs in life humble you, then your heart is soft and you are a candidate for repentance. If you become angry, accuse God of causing evil, and refuse to be comforted, you are not a candidate for repentance. Your anger is a tool used to blind you. The one employing the tool is the enemy to your soul.
2 Nephi 28: 16-17
The moment when they have reached the limit is described by Nephi as “fully ripe in iniquity.” That means they will no longer even listen to the truth. They have completely closed minds. It would do no good to extend them further opportunity, because they will not take any advantage of it.
How humble it is for the Lord to be willing to accept the reluctant, tardy and slow to repent. Nevertheless, He is willing to accept even them. He suffered for all, and will redeem as many as will come to Him. Initially, He won’t destroy them with the wicked. Ultimately the outcome will depend upon how committed they are to the process of repentance. For to repent is to come to Him. They decide if His open arms will be where they finally embrace Him; of if they will stand afar off and think it too hard to surrender their sins and go further.
2 Nephi 28: 15
Nephi pronounces three “wo’s.” This is a three fold condemnation. It goes beyond this life. It will follow them into the hereafter.
Associated with the three “wo’s” are three names used for God: “Lord God Almighty.” It is a three fold assertion of divine authority. “Lord” refers to the Savior as Guide. “God” refers to Divine right and authority. “Almighty” refers to the irrevocable nature of the word used by God, and in turn the words given to Nephi. When you are confronted with all three, the “wo’s” are pronounced by a power that cannot be altered.
This is more than a setback in the hopes of the “learned, and the rich” who are being condemned. This is a condemnation which reaches into hell itself. It is so significant a pronouncement that when you read it you should pause and think of the dreadful import for anyone who fits into the curse.
In effect, they were given a precious and eternally significant treasure, and they have diverted it into something that makes them rich, puffed up, and powerful. It is tragic. It is pitiful–meaning it should inspire pity in each of us. These could be well meaning people who have fallen into this error. But they claim to preach the truth, using God’s name in vain, while they spread a vain religion which cannot bring people to the knowledge of Christ.
Who would wish such a condemnation upon others? Who can read these words and not be moved with compassion and alarm for those who have fallen under this condemnation? Who would not remove it from those who are condemned if they could?
Nephi could not make a greater plea for the salvation of all those involved. The pronouncement is terrible and its implications eternal. Yet this verse seems to have escaped notice.
Who alone claims they are speaking for God Himself when they preach? Who could possibly qualify for this level of condemnation? This should make all of us think long and hard about any utterance we speak before we make our assertions “in the name of Jesus Christ.” The thoughtlessness which accompanies that expression among the Saints is contrary to the seriousness of the condemnation we invite if we preach false doctrine while puffed up in pride; thereby perverting the right way of the Lord.