BOWbutton

This button is a resource to link those desiring baptism with those having authority to baptize. More information can be found here.

 

2 Nephi 33: 7-9

2 Nephi 33: 7-9:

“I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment-seat. I have charity for the Jew– I say Jew, because I mean them from whence I came.  I also have charity for the Gentiles. But behold, for none of these can I hope except they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation.”
It is necessary to read all three verses to see what Nephi is saying. What distinctions does he make? Is his charity to his people unequivocal? Is his charity to the Jews unequivocal? Is his charity to the gentiles equivocal? Why?
Does the condition that appears in the final verse apply to the preceding group (gentiles) or to all three groups? How do the remarks made by Nephi in the prior verses we have looked at modify or explain which group the final limitation should be applied?
What has Nephi foreseen or said to suggest he has hope for his own people? What has he done to seek charity by his consecrated petitions for his own people? What has he said about the future inheritance of the covenant blessings for both his people and the Jews?
On the other hand, how little promise has he shown for the gentiles?  How conditional are their latter-day rights? How much failure has been prophesied regarding the gentiles? 
Since we’ve been discussing this for months, I am not going to repeat it. You can look to see the scope of Nephi’s declarations for his people, for the Jews and for the gentiles. After you’ve done that, it becomes plain that Nephi has:
Charity for his people.
Charity for the Jews, from whence he came.
Charity for the Gentiles, but he cannot hope for the gentiles except they shall be reconciled to Christ, enter into the narrow gate, walk in the strait path, and continue to do so until the end of the day of probation.
We are reminded again of the Savior’s own prophecy of the failure of the gentiles. (3 Nephi 16: 10.) We are reminded of the Lord’s promise to take the fullness from us in 1841 if we did not complete the construction of the Nauvoo Temple within the allotted time given. (D&C 124: 32.) If we failed, we would be rejected. We did not complete the Nauvoo Temple in the three and a half years allotted after that revelation while Joseph was alive. Then Joseph was taken, much like Moses was taken.  (D&C 84:25.) What the Lord threatened we would lose permanently at the end of our appointment was the fullness of the priesthood, which He had already removed from us in 1841. (D&C 124: 28.) So the gentiles sit in a precarious position indeed.
You must answer for yourself the questions posed by Nephi’s teaching:
-Have we been reconciled to Christ?
-Have we entered into the narrow gate?
-Do we walk in the strait path?
-If so, have we done so as a people until the end of our days of probation?
To be able to restore again that which we lost before 1841 would require someone truly mighty in Spirit. Fortunately, we have been promised that lifeline will be extended to us again at some point. (D&C 85: 7.) However even he will not be able to help a gentile who has not been diligent having their name written in the book of the law of God.
The mothers who minister to their children in patience and love will undoubtedly be among those whom the Lord will remember in that day.  The first parable, The Busy Young Man, is about those little acts through which we find our Lord. The Weathered Tree is about the enduring power of a mother’s love, and how like the Lord’s own sacrifice, this often under appreciated calling has been and continues to be.
Mothers oftentimes do not take time to study because they are too busy engaged in the actual work of charity, love and service. Some may not be able to construct a scripture-based explanation or exposition, but they recognize truth by the light acquired within by their fidelity to the Lord’s system of conferring light and truth.
I have been far more impressed with mothers in Zion than with the tattered remains of what is now called Zion by the gentiles. The pride and foolish traditions which claim authority while lamenting the lack of power are the expected results of the latter-day gentile stewardship according to Nephi.

The good news, and the thing we should rejoice over, is that Nephi does
extend to us gentiles an opportunity to be saved. All we must do to join in the blessings is to:

-Be reconciled to Christ.
-Enter into the narrow gate.
-Walk in the strait path.
-Endure to the end of our days of probation.
So we do have a choice. No matter what failings have occurred or things we lack.
It was Lifehouse who sang an anthem to yearning:
Desperate for changing,
starving for truth,

Letting go of all I’ve held onto,
I’m standing here until you make me move
I’m hanging by a moment here with you

Forgetting all I’m lacking
Completely incomplete
I’ll take your invitation
You take all of me..
I like that song. It is strangely applicable to the condition we find ourselves. But our yearning of course ought to be for the Redeemer who alone can save us.

2 Nephi 33: 5-6

2 Nephi 33: 5-6:

“And it speaketh harshly against sin, according to the plainness of the truth; wherefore, no man will be angry at the words which I have written save he shall be of the spirit of the devil. I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell.”
 
Nephi’s writings “speaketh harshly against sin.”This is because of “plainness of the truth.” If you’re going to speak plainly about sin, the words are necessarily harsh, because there’s no other way to be plain about it. Warning against sin and pride is offensive. (2 Nephi 4: 13.)
 
Those who become angry at the truth have “the spirit of the devil” in them. That is, they are under the devil’s influence and deceived. Nephi understood this principle because of his older brothers’ reactions. (1 Nephi 16: 1-2.)  So when someone becomes angry at the truth, they are in darkness.
 
Christ gave this as one of the signs of the deceived.  They argue against the truth and become angry. (3 Nephi 11: 29.)
 
Those who are Christ’s, however, join with Nephi in glorying in plainness, even if it cuts or requires repentance. They appreciate the plain direction which allows them to follow in the true path. They appreciate truth, even when it condemns their acts and requires them to change. They glory in Christ, preferring Him to unbelief, traditions of men, and the arm of flesh.
Nephi knew Christ had redeemed his soul from hell, for He had declared it to Nephi. The reason Nephi understood the fullness of Christ’s Gospel, could declare the doctrine of Christ, and was a prophet given a commission to teach was because he had been taught by the Lord. (2 Nephi 11: 2.) The return to Christ’s presence was not merely a spectacular event to write in a journal, or a bragging point to claim among others. Indeed, much of what Nephi obtained from the Lord was never recorded for us or Nephi’s posterity. The return was to obtain light and truth, or intelligence, which is the glory of God. It was to be ministered to by the Perfect Teacher. This, in turn, made Nephi the great minister he became.
 
The Greatest Servant teaches servants to serve. They are not chosen to be idolized. They are not chosen so a band can strike up “Hail to the Chief” when they enter a room, as everyone rises in adoration and respect. Nor are they chosen to wear silk robes, with subservient sycophants kissing their ring in adoration, hoping for favors. They are chosen instead to serve, while being discarded, challenged, rejected and scorned. Yet in this they only follow their Master, who came not to be served, but to serve. Christ disparaged us gentiles because we submit to abuse and call our abusers our benefactors. (Luke 22: 25-27.)
 
We hardly understand the Gospel of Jesus Christ at all because we utterly reject its principles. We won’t live them to know if they are true. Then in our ignorant darkness we judge the light. All the while Nephi’s words invite us to choose a different route, act with real intent, with full purpose of heart, repenting of our sins to find our way back into the light. Instead, we cling to the false traditions of our fathers, claiming for ourselves the prerogatives of God Himself, believing we are better than others, and failing to see the burden of sin we carry in our blind ignorance.

Nephi may have gloried in plainness, but we glory in positive messages telling us we will be saved in our sins. Nephi may have gloried in Jesus, but we use His name to endorse our products and ratify our false teachings. Nephi may have urged the plainness of truth itself, but we market based on focus group tested and opinion polled results so our product line should get good market acceptance.

 
Nephi’s way would work better, you know. The truth attracts those who seek truth. No matter how utterly it may fail in market testing, truth sells. Truth attracts. At least it attracts the Master’s sheep, and we’ll never be able to save any others anyway. So we should offer the truth to make a clarion call to those sheep. When we dilute it with the theories of marketing, the arm of flesh, salesmanship and branding, the sheep have no idea that there is any truth under the slick presentation. How can you hear the Master’s voice in such a cacophony of Wall Street gibberish? Truth alone wins, prevails, succeeds against all opposition and will have its final vindication in the triumph of the Lamb!
 
I appreciate Nephi’s plainness and preference for the truth. I think I may join him in that view. I suppose, however, it’ll make some folks angry.

2 Nephi 33: 4

“And I know that the Lord God will consecrate my prayers for the gain of my people. And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal.”
Nephi makes a practical application and provides us with an example of his teaching of “consecration.” He knows the Lord God will “consecrate” his “prayers for the gain of [Nephi’s] people.” Notice that the benefit of that consecration is not for the welfare of Nephi’s soul, but the welfare of others. Once again Nephi follows his teaching, and then elevates the purpose from “the welfare of [his own] soul” to the welfare of others. (2 Nephi 32: 9.) His concerns are selfless, sacrificial and intercessory. He has become a man of charity and full of love for others. These whom he calls his “beloved brethren” and his “people” are, in fact, those who will destroy and supplant his own descendants. Although a “mixture” of his seed will be there, these people for whom he is consecrating his petitions to God are the Lamanite victors over his posterity. If you have read Beloved Enos you will see the elements of redemption playing out in Nephi’s words similar to how they play out in Enos’ words. Charity is the end result of this consecrated life.
Nephi’s words were “written in weakness” but he knows the Lord God will make them “strong unto them.” Who is “them?” How does the Lord God make “words strong” to someone? What power communicates the strength of Nephi’s words?
What does Nephi mean by “it persuadeth them to do good?” Why is persuading to do good part of the way to recognize words from God?
What does Nephi mean “it maketh known unto them of their fathers?”  Which “fathers?” Does the reference to “their fathers” help you identify who “them” is referring to?
Why do words which will become strong always focus upon “Jesus, and persuade to believe in Him?” Can words which speak of something else, or other programs, initiatives, organizations and events ever “become strong?” Must the message focus upon Christ before it is possible for it to “become strong?”
Why must you “endure to the end, which is eternal life?” What end?  We’ve asked that before, but not answered it. How long must the enduring last, if it is to result in “eternal life?” Will it be a great deal after this life before you have learned enough to be saved? Will you need to endure then, as now, for eternal life to be yours?
What else were you going to do after this life? Planning to play a harp and sit on a cloud somewhere with Captain Stormfield? Or were you planning to be engaged in a good cause, enduring to the end of all time and all eternity, worlds without end? 

We encounter so much doctrine in Nephi’s writing. It is almost impossible to understand this writer-prophet without some effort to learn the doctrine ourselves. Perhaps we de-emphasize doctrine at the peril of losing the very message Nephi wrote.

2 Nephi 33: 3

“But I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry.”
Nephi’s single-minded focus was life-long. Now, as he writes advanced in age, with a retrospective knowledge, and prophetic foreknowledge of revelation, he confirms what he has written is “of great worth.” When a prophet like Nephi appraises the work as “of great worth,” it is important to realize that your disagreement with the assessment is a reflection on you, not him. It is a reflection of your own level of understanding rather than on the work itself.
Are Nephi’s two books “of great worth” to you? Why? Can you articulate the reasons they have this “great worth” in everything you think and do in your daily life? How have they changed you? If there is nothing you can point to of value, then perhaps you have not yet found the “great worth” Nephi believed his writing to hold.
Why “especially unto [Nephi’s] people?” Who are Nephi’s “people?” Why would they be more valuable to them? Why would they have a special value to them, above the value to the gentiles?
When Nephi says he “prays continually for them,” who is the group he identifies as “them?” Why does he pray for “them?”
Why does Nephi cry into his pillow at night because of “them?” Who are they and what did Nephi know would be the end of “them?” (See 1 Nephi 12: 19; 1 Nephi 15: 5.)
Nephi knew his cries to the Lord would not go unheard. He knew the Lord would keep a covenant made with Nephi concerning “them.” (1 Nephi 13: 30.) The remnant of Nephi’s seed would not be utterly destroyed. Nevertheless, the future destruction would be near absolute, leaving only a remnant.
Despite this foreknowledge, Nephi nevertheless reports he made it a practice to nightly “cry unto my God in faith, and I know that he will hear my cry.”
Nephi kept faith in the face of certain destruction of his descendants.  Hope in the face of looming apostasy by his seed. Charity toward those who would reject the Lord.
He has ceased to be exclusively a prophet, and has risen to the role of intercessor and advocate for the unworthy. He has become covenantal father, and presiding Patriarch over a lineage whose redemption will come through his covenant with the Father. He has joined the ranks of the “fathers” toward whom hearts must turn in order to avoid cursing at the Lord’s return. (Malachi 4: 6.)

The circle has closed and the eternal round is completed. Nephi has godly feelings and godly empathy for a doomed posterity. We behold at last the veil removed. We see such nobility of character, and greatness of soul that we are compelled to accept his role as teacher and ruler. He has taught righteousness all his days. Though his older brothers refused to acknowledge or accept him, we should not. His parting message suggests, however, that more of those who will read his record have the same spirit as Laman and Lemuel than will have the necessary spirit to recognize and “esteem of great worth” what he has provided to us.

It is almost too great to take in for the few who are the humble followers of Christ. However, they can avoid being led into error by recognizing in Nephi the teacher and ruler who was sent to deliver a message of salvation to a doomed people. For those who now live under the same prophetic doom, (3 Nephi 16: 15; 3 Nephi 20: 16; 3 Nephi 21: 12) Nephi represents a lifeline offered to those humble enough to accept his message. They will gladly recognize their plight, awake and arise and become people of prayer.

2 Nephi 33: 1-2

“And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men. But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught.”

Nephi would like to teach us (his readers) all he taught those who lived with him and heard him speak. But he could not. Even the things he was able to etch in the metal record he left was incomplete when compared to the body of teachings he preached to his people.

There is also a significant difference between speaking and writing. When you speak there are many tools of speech – emphasis, movement, presence, and radiation of the Spirit to help the speaker measure the effect of the message on the audience. When Nephi taught by the power of the Holy Ghost, he was able to see how his audience was receiving it. He knew when it penetrated “unto the hearts of the children of men.”

Writing was another matter. Particularly when it would be translated from one language to another before the gentiles would receive the words. The distance and language between Nephi and his audience is so great that Nephi came to the sad realization that a reader who is not already prepared to have the Spirit with them as they read will miss the power of the message.

In their presence Nephi could use the power of the Holy Ghost to affect the spirit of those who were listening. However, a reader separated by language and culture, and more than two millennia would have to have the Spirit first before being able to understand his message.

It was the recognition that many gentiles would read this record without possessing the Spirit that made Nephi acknowledge the gap between his spoken ministry and his written one. Those with “hard hearts” may be affected by his presence and preaching. Those with “hard hearts” who only have his written record, however, are going to “cast things away which are written and esteem them as things of naught.” They won’t recognize that they were from God, written by a prophet who knew God, and were the result of a commission to preach given by God. Instead they will think him “a thing of naught.”

Nephi’s message will mean far more to those who are prepared. For those who are not prepared, the message will be meaningless. Nothing. A thing of “naught” to be “cast away.”

That is always the case. The Lord commissions someone with a message and the audience has a role in receiving the message. Powerful public ministries do not convince everyone. Even Nephi failed to convert Laman, Lemuel and the majority of those who were living together at the time of Lehi’s death. Then, immediately upon Nephi’s death, there were struggles in the society he helped found.

The process of salvation is always a work between God, His children, appropriately sent messages, and adversity and opposition. Nephi is reminding us how vital having the Spirit is to the success of understanding his written message. We should ask ourselves often if our hearts are open to receiving truth, no matter how it comes to us, and no matter how it may challenge our presumptions, pride and foolish traditions.

What a terrible thing it will be for some to realize they “esteemed as things of naught” the very words which might have saved them had they given heed.

2 Nephi 32: 9

 
“But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul.”
 
Another significant reminder by a prophet of what is needed.
 
The great passage from Alma on prayer is an echo of Nephi. (Alma 34: 17-27.) Nephi said it first.
 
What is involved with “performing anything unto the Lord?” How much of what we do in our daily responsibilities ought to be performed “unto the Lord?” (Rom. 12: 1.)
 
Do not “perform any thing” for the Lord until you have “in the first place” prayed to consecrate your performance. Here Nephi teaches you how to live the law of consecration. You don’t need others to join you. You don’t need a city to live where all things are held in common. You only need your own pure intent, acting no hypocrisy, consecrating your performance to the Lord for the welfare of your soul.

If you “must not perform any thing unto the Lord” before praying and consecrating it “for the welfare of thy soul,” then how should you proceed? How much thought should you take about the Lord and your relationship with Him daily? How careful should you be about your words, thoughts and works? (Alma 12: 14.) It is again, a reminder that we should always remember Him, and keep His commandments which He has given us, that we may have His Spirit to be with us. (D&C 20: 77.)

 
What does it mean to “pray always, and not faint?” What does “praying” have to do with “fainting?” What does it mean to “faint?” Can you “faint” in your spiritual life? Is a physical “faint” merely an example of what happens to us in the spirit? If so, what must you do to avoid becoming “faint” in your prayers?
 
How many of your prayers have ended by your mind drifting away? No certain conclusion to the prayer, just a distracted mind becoming occupied by something other than the prayer being offered? Is that to “faint?”
 
What does “fainting” tell you about your vulnerability? What precautions do you need to take to be able to “pray always” and not be vulnerable to “fainting?”
 
Is the primary difference between the outcome of the lives of Nephi and Jacob on the one hand, and Laman and Lemuel on the other, how they regarded prayer?
 
What does having prayer as a priority say about an individual?

2 Nephi 32: 8

2 Nephi 32: 8:

“And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray.”
 
Again we are called “beloved brethren” despite having just reminded us of our unbelief, wickedness, ignorance and stiffneckedness. His motive is our welfare. He doesn’t care a whit about flattering us. He wants us saved.
 
Still you wonder if this can be true. Still you doubt and think it too much. Still you are left not knowing if the message comes from the Lord. But those doubts are because of your failure to pray. You just won’t listen to the Spirit which teaches everyone they must pray. “For if ye would hearken unto the Spirit which teacheth a man to pray ye would know ye must pray.”
 
Nephi knows this because he is a man of prayer. Nephi, as a man of prayer, is struck by the foolishness of deciding matters without prayer. To him it is amazingly obvious that prayer will rescue you from doubt.  But Nephi knows why you won’t pray to know the truth of things.

You want an authority to tell you.
 
You want the truth to become popular so it is easy to find.
 
You want certifications, scholarly support and widespread recognition of the truth.
 
You want someone whose position you respect to tell you what is true.  And until they do, you feel confident you don’t need to study it out and pray to know for yourself if it is true.
 
But Nephi catches you in the act and tells you this is because you are listening to “the evil spirit” which is the one who “teacheth not a man to pray, but teacheth him that he must not pray.” So you are following the spirit. But it is an evil spirit you follow.

God’s Spirit will always teach you to pray and to ask Him about the truth. And if you ask with a sincere heart, with real intent, He will manifest the truth unto you. He can tell you the truth of all things if you will ask and permit the Holy Ghost to respond. (Moroni 10: 4-5.)

 
If the only way to find the truth is to search prayerfully for it before receiving a witness from the Holy Ghost that it is indeed true, what happens to you as a result? Do you gain a testimony of the process? Do you grow in light and truth by what you have experienced?  Was this always meant to be direct between you and God? Is the method itself necessarily always to involve God?
 
Nephi is a prophet. And he’s working to make others like him. That’s the way it is, you see. Those who have something are eager to have others join them. They are not interested in praise or recognition. Instead they are interested in seeing other souls redeemed. Hence Nephi’s blunt message and plain words. They are merciful indeed.

2 Nephi 32: 7

2 Nephi 32: 7:

“And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of men; for they will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be.”
Nephi has reached the limit of what he can say. He has alluded to the Second Comforter, or the appearance of Christ to you in the flesh, but then his message ends. He “cannot say more.” But he has told you that when Christ appears to you that you should do what Christ tells you to do.
Then Nephi laments our unbelief, wickedness, ignorance and stiffneckedness. You have already been told that in the vocabulary of the Book of Mormon the word “unbelief” means that you do not understand correct doctrine. You accept false notions, or your understanding is so incomplete as to make it wrong.
What is “wicked” about not following the “doctrine of Christ” so that you can receive the tongue of an angel? What is wicked about not pressing forward in the light of the Holy Ghost to the point where you receive Christ in the flesh? Why would that failing be “wicked?” (D&C 88: 33.)
Why are we “ignorant?” Is it because of our lack of learning or sophistication, or instead because of it? Studied ignorance is the most indelible kind. It prevents someone from ever casting away unbelief. It enshrines unbelief.
These conditions are all culminated by “stiffneckedness.” Meaning that we are not only in error, but we are decidedly committed to remaining so. We won’t budge. Won’t humble ourselves and ask the Lord to remove our scales of darkness. We just remain devoted disciples of unbelief, leading in turn to our wickedness, borne upon the shoulders of our ignorance. What a spectacle we are when seen in the light of the Holy Ghost – that is, through the eyes of a prophet like Nephi.
What is interesting is this comment comes at the very end of Nephi’s ministry. It is an aged prophet carving his last message targeted to the last day audience of first gentiles, then secondarily the remnant, and finally the Jews. And to this latter-day audience beginning with us, Nephi is rebuking us. It must be because of his love for us. It must be motivated by the love of Christ, because it follows immediately after explaining to us the “doctrine of Christ.” So whether it seems to be the case or not, this is a loving, kind, light-filled warning from someone who knows what we lack.
Soberly, however, this rebuke should be compared to the rebuke he leveled at Laman and Lemuel. He told them to stop debating the meaning of a revelation given to their father, and start asking God for answers. Compare Nephi’s earlier warning and rebuke to his brothers with this verse addressed to us:
“And they said: Behold, we cannot understand the words which our father hath spoken concerning the natural branches of the olive-tree, and also concerning the Gentiles.  And I said unto them: Have ye inquired of the Lord?  And they said unto me: We have not; for the Lord maketh no such thing known unto us.  Behold, I said unto them: How is it that ye do not keep the commandments of the Lord? How is it that ye will perish, because of the hardness of your hearts?  Do ye not remember the things which the Lord hath said?—If ye will not harden your hearts, and ask me in faith, believing that ye shall receive, with diligence in keeping my commandments, surely these things shall be made known unto you.” (1 Nephi 15: 7-11.)
We read that and think ourselves better than Laman and Lemuel because we identify ourselves with Nephi. Nephi, on the other hand, sees our day, and identifies us with Laman and Lemuel. What a profound disconnect our arrogance causes between Nephi’s meaning and our reading.
He is being as plain as words can be. And we are being as obstinate and obtuse as unbelief, wickedness, ignorance and stiffneckedness can cause. You can feel the irony.

2 Nephi 32: 6

2 Nephi 32: 6:

“Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do.”
 
This is the totality of the matter: the doctrine of Christ.
 
Receive the Comforter and it will tell you what you must do.
 
It will in turn lead you to the Second Comforter. He will then take you further still.
 
What does it mean that Christ “shall manifest Himself unto you in the flesh?” Is this speaking of the time when Christ appeared to the Nephites (3 Nephi 11: 1-41, where He did declare doctrine)?  Or is this speaking of Him appearing to each individual?  (John 14: 23 and D&C 130: 3)  Is it both?
 
What does it mean that “the things which He shall say unto you shall ye observe to do?” What takes primacy – your culture, respected peers, leaders of society or government or church, or the Lord and His sayings? Why?
 
What does it mean that “no more doctrine” will be given until Christ “shall manifest Himself unto you in the flesh?” Was there more doctrine given to later Nephite prophets before Christ appeared in 3rd Nephi?  What about the very next writer-prophet of the Book of Mormon and his testimony of revelation from Christ?  (See Jacob 1: 4, 6Jacob 4: 6; Jacob 7: 5) Was his ministry one that included the Lord “manifesting Himself unto [Jacob] in the flesh?” (See 2 Nephi 11: 3)
 
How and what is to be revealed? Although you may receive Christ “in the flesh,” does it mean you may tell others all things you learn as a result? Or are you constrained and limited in what and how you measure to others? Who decides what is appropriate to include in your testimony, you or the Lord? (Alma 12: 9-10)
 
If “what He shall say unto you shall ye observe to do,” then what of criticism? What of those who will not accept your testimony? What if your testimony of Christ is dismissed as merely your “claims?” What if things done in meekness and humility are misconstrued and said instead to be done to get notice and popularity? Should you expect to be without criticism?
 
What does it mean that “the things which he shall say unto you shall ye observe to do?” Does it mean others will even understand why you do what you do? Does it mean it will be welcomed? Does it mean you will have some credential the world will recognize? Or will only those who hear the Master’s voice respond? (John 10: 27) If it is the Master’s voice which should be heard, then how do you avoid introducing your own voice in His place? What if the words are a rebuke or warning? Should you hesitate? (3 Nephi 30: 1-2)
 
If you only have your testimony to offer, how likely is it to be persuasive in this world where rank, position, acclaim and popularity define influence? What if, as Bob Dylan penned: “All I got is this red guitar, three chords and the truth.” What then? Is the truth resilient enough to endure in this hurricane of deceit and worldliness? It will, even if only with a few.
 
At your core, you love and respect Jesus Christ. When given the choice before your were born, you accepted and agreed to follow Him. That is why you are here. If you followed Him then, you ought to be willing to follow Him now. If you can find Him. I believe that anyone who can find the Master’s words, no matter how unlikely a source by which they come, will follow them. The only means authorized to declare them is through persuasion, gentleness, meekness, love and pure knowledge. (D&C 121: 41.)  As it turns out, that is enough. Those who have kept the Light of Christ shining within them will recognize His voice.  (John 10: 27.)