2 Nephi 31: 3

2 Nephi 31: 3:
“For my soul delighteth in plainness; for  after this manner doth the Lord God work among the children of men. For  the Lord God giveth light unto the understanding; for he speaketh unto  men according to their language, unto their understanding.”
 
This raises an interesting side issue.   Nephi’s explanation of how God speaks to different people “according to  their language” is something worth explaining. We have a great example  in the visit of John the Baptist to Joseph and Oliver found in JS-H 1:  68-70 and Oliver’s account in the footnote there. The language they quote from John the Baptist is phrased differently by each  of them, although both are quoting the angel. Angel’s leave an  impression. Notwithstanding Joseph Fielding Smith’s teaching  that memory from such things fade with time, my experience tells me  quite the contrary. Such things are distinct and memorable. Often, if you need to hear a quote, the person who received it can quote word-for-word what they were told many years later; particularly when the quote is a declarative statement of what is to be  or what is conferred. When, therefore, Joseph and Oliver give two  different accounts of the quote, I understand this not to be a  contradiction, but an example of the thing Nephi is referring to in  this verse.
The communication of angels is not usually verbal in the traditional sense of verbal communication. That is, no air is being  vibrated. Rather, the form the communication takes is for the angel to  “speak” by delivering to the mind of the person spoken to the concept or  declaration to be understood.  Then the person, receiving the  concept or declaration into their mind, is obliged to  convert into  words the message received. If the vocabulary of the recipient is  German, they will use German to reduce the message to words. If  English, they will use English. If their vocabulary is rich and  complex, the words may be more exact. If their vocabulary is simple,  the words may be simple.
However one comes into the presence of God or His angelic ministers,  once there, the thoughts that come to the person  will conform to their understanding, their vocabulary, their manner of  phrasing. The underlying purpose is always the same: to make the  communication plain to the understanding of the person visited. 
 
It is also true that the Lord “giveth light  unto the understanding” and does so according to the heed and diligence  we give to what we have already received. (Alma 12: 9, see also D&C  50: 24.) We cannot understand some things even if they are explained  to us if we do not have the necessary light to permit that  understanding. Light and truth attract one another.
When we approach God, we do so by degrees not merely by study. We find  ourselves gaining light that quickens our understanding. What we  cannot understand at first, gains clarity only after a period of  living true to the things we already have. 
 
The commandments are not something we follow to please God, but something we do  to understand God. Living true to what we believe He expects of us,  allows us to gain an appreciation for what kind of Being He truly is. In that sense, the commandments are not so much burdens to bear, but  revelations to understand. The greatest understanding, of course, does  not lie in strict conformity to the letter of any law or commandment,  but the insight obtained from the underlying principle you discover as  you follow it. Commandments should soften or break your heart, not  harden it. When a commandment hardens the heart of the follower, they  have misunderstood the commandment altogether. This was the case with  the accusers of Christ, who followed the underlying intent with  perfection, while breaking the superficial requirements regularly.
 
None of it will become “plain” to the follower  until they have done and understood what the commandments were  attempting to reveal to them. When, however, you encounter a Nephi, you  have someone who now sees the issues plainly. It was meant for us all  to see them plainly.

2 Nephi 31: 2

 
  
2 Nephi 31: 2:
“Wherefore, the things which I have written sufficeth me, save it  be a few words which I must speak concerning the doctrine of Christ;  wherefore, I shall speak unto you plainly, according to the plainness of  my prophesying.”
Nephi has been pondering for over four decades about the great  revelations given to him in the Arabian Peninsula. (2 Nephi 4: 16 and 2  Nephi 5: 34.) His creation of, and inscription on the plates were  after these long deliberations and reflections.
When he says “the things which I have written sufficeth me,”  he is putting a punctuation mark on his plates. He is saying he has  finished his ministry, finished his prophecy. He has refined and set  out his message in a deliberate, careful way. These books of Nephi are  not internet blogs undertaken daily. They are not rapid-fire responses,  nor stream-of-consciousness statements. They were planned for the  ages. Born from pondering, inspired by revelation, described as  prophecy by the author, and filled with light and truth if considered  with care by any reader. Nephi’s pronouncement that they “sufficeth me”  is a powerful statement by an aging prophet.
Years of preparation and reflection allow him to “speak plainly” to  us. There’s no need to be vague. No reason to hide our plight from  us. He wants us to understand. When he attempts to “speak unto you  plainly, according to the plainness of my prophesying,” we read  into it the wrong definitions, associate his words with others who will  never read the book, and consider ourselves blessed and vindicated  instead of condemned, and called to repentance. We do that a lot. What  good is it to read things which tell you to be proud?  Why follow a  religion that tells you you’ve no reason to repent? Everyone but you is  going to hell, right? (Alma 31: 17-18.) Because so long as you remain  affiliated with the broad mainstream of your church, God will save you.  And if there’s any hint of error, He will beat you with a few stripes  and all will be well. Nephi has already condemned that as an error,  hasn’t he? (2 Nephi 28: 8.)
If his words were plain and intended to be taken at face value,  why read into them justification for yourself and your sins? Why think they condemn everyone but you?  Why are they speaking in  disparaging terms about those who will never have the book? Why  did Nephi write a book condemning only those who will never read it? Surely, if he was in fact “plain” in his meaning, then we ought not read  anything into it other than what it says and how it says it. It must be a message to us.
If it is addressed to us, then we have more than one “wo”  pronounced upon us by Nephi. We have been warned. We need to change  what we are doing. The gentiles with whom we are identified (D&C  109: 60) are collectively condemned. We need to separate ourselves by  our behavior from theirs. We need to repent.
Now, just in case you think, as a recent comment has asserted, that the Lord  has sent another message vindicating us as a collective gentile  body/church in D&C 1: 30, I would remind you that revelation came  from the Lord in 1831. In the following year the Lord gave  another revelation that put the church under condemnation. (D&C  84: 54-58.) We know that condemnation was not lifted, because of  President Benson and Elder Oaks. 
More troubling still is the Lord’s  threat to reject the gentile church altogether in January of 1841 if the  church did not follow His strict appointment and complete building a  temple in the time He provided. (D&C 124: 31-32.) The warning was  given that even if the temple were built, we would still be condemned if  we failed to do what He said. (D&C 124: 47-48.)
Did we keep the appointment given us? The Nauvoo Temple was not  completed before Joseph Smith died. The endowment was not completed by  Joseph, but Brigham Young was told he had to finish it. (See this post  dated June 30 titled 1 Nephi 13: 33-34.) Did we keep the appointment? Have we been able to avoid being rejected as a church? Have our  covenants been fulfilled?
Why do we repeat endlessly the praise from 1831 but ignore the  threatened rejection that came in 1841? From January of 1841, until  Joseph’s death in June of 1844, we had three and a half years to complete  the Nauvoo Temple. Was that “sufficient time” to do what was required of us? If so, we did not complete it. Why was Joseph taken?   Was that any indication about when the “sufficient time” expired? If  so, what then?  Where would that leave us?
Is our best hope to be found in the messages and warnings of the Book of  Mormon? Can there be gentiles found who will believe its message? How  carefully ought we study it?
Did you know the church had almost no use for the Book of Mormon  until Hugh Nibley’s efforts? (You know that if you’ve read Eighteen Verses.) Hugh Nibley, by his efforts beginning in the 1950’s, practically discovered the Book of Mormon for the church. He’s gone now.
Even though Moses was taken from ancient Israel, and with him the  authority of the priesthood, (see D&C 84: 25-26) the ancient  Israelites remained the Lord’s people. He still worked through them and  sent them messengers from time to time. These messengers were rarely  the High Priest. Although in Samuel’s case he displaced the High  Priest.  (1 Samuel 3: 1-21.) They were sent from time to time. Their qualifications were private, as the Lord told Moses they would  be. (Numbers 12: 6.) I have no doubt Hugh Nibley was sent to us. If  you’ve paid close attention, his departure has created an intellectual  collapse at the center of the faith, with various egos contending to be  noticed. They aspire to put upon them Hugh Nibley’s mantle. They are  not made of the same stuff, called with the same calling, nor  endowed with the same capacities.
I doubt we’ll see someone like him  again. Perhaps we may someday see someone with an equally important  message, but among those born in this dispensation, there is none to  compare to Brother Nibley.
Well, now we’re off-point again. So back to Nephi…

2 Nephi 31: 1

2 Nephi 31: 1:

“And now I, Nephi, make an end of my prophesying unto you, my beloved brethren. And I cannot write but a few things, which I know must surely come to pass; neither can I write but a few of the words of my brother Jacob.”

Don’t make any mistakes, Nephi was a prophet. He knew he was a prophet. He also knew his testimony and explanations were indeed prophesy. So, in case you were wondering, here he removes any doubt. He is “making an end of my prophesying unto you.” And he identifies “you” to mean his “beloved brethren.” Who would that be? Could gentiles be included as his “beloved brethren?” What would a gentile have to do or be in order to qualify for that description? They why aren’t you doing that?

Why “cannot” he “write but a few things” further? Is there a limit put upon his prophecy for us? (1 Nephi 14: 28.) Would he have liked to have said more? Does he assure us what he did write is true and complete as far as permitted to be written? (1 Nephi 14: 30.)

What does it mean that he knows it “must surely come to pass?” How can he know that? What does it mean about the information we have in his record? How closely was the information given in conformity with what the Lord wanted him to reveal? How seriously should we take the record or prophecy of Nephi?

Why does Nephi refer again to his brother Jacob? What did Nephi and Jacob have in common in their faith and knowledge? (2 Nephi 11: 2-3.) What does this imply about the validity of their testimony, their prophecy, their commission to deliver words of warning? What level of attention should their words attract from us? If we give them strict heed, will they lead us in the way of life and salvation?

As he ends his record, an aging and dying prophet, whose journey began on another continent is pleading to us to save ourselves. He has been such a significant source of faith in moments of despair, that when the Lord was reminding Joseph Smith of faith in troubled times, He drew directly from Nephi’s life. Joseph was in Liberty Jail, abandoned by force of arms by his people, who had been evicted from Missouri. The governor had ordered the extermination of Mormons if they remained. Joseph’s people had been killed, mobbed, evicted, driven in the snow from Missouri, their property pillaged, their women abused, and their houses burned. In a dungeon cell, Joseph was lamenting his plight. He felt abandoned by the Saints, and by God. As he pled for relief, the Lord told him to face adversity without complaint, because it would ultimately be for his good. When the Lord spoke and reminded Joseph of moments of despair over which faith and hope triumphed, one of the moments used was taken from Nephi’s life:

“if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.” (See, 1 Nephi 18: 13-16.)

It was no accident that the 116 pages were lost, compelling the use of Nephi’s full record to begin the Book of Mormon. It was a “wise purpose” indeed. (Wds. of Mormon 1: 6-7.) These words were always destined to come to us unabridged, from the hand of Nephi unaltered, translated by the gift and power of God into our language by Joseph Smith. Now they confront us, inform us, elevate us, warn us and deliver to us the means of obtaining the fullness of the Gospel of Jesus Christ.

2 Nephi 31: 1

2 Nephi 31: 1:

2 Nephi 30: 18

2 Nephi 30: 18:

“Wherefore, all things which have been revealed unto the children of men shall at that day be revealed; and Satan shall have power over the hearts of the children of men no more, for a long time. And now, my beloved brethren, I make an end of my sayings.”

The truth will be revealed. But truth of this nature will involve something else. Satan will have no power. When we gather enough light and truth, Satan’s influence and power ends. We find that Satan is “cast out” because he can no longer deceive.

His primary tool is the lie. When there is enough truth, there is no longer any reason to believe or teach a lie. Therefore, he has lost power.

His secondary tool is the lusts and appetites of the flesh. When these are controlled, he is rendered completely ineffective. He is bound.

Once the lies are exposed and the appetites of the flesh are subdued, the hearts of men are freed from captivity. Nephi is describing a future day when this will be the the common situation for mankind.

Of course, this doesn’t have to be a future day. It is possible to gain enough light and truth today so the lies are exposed to your view. It is also possible to subdue the appetites of the flesh. In any event, the desires, appetites and passions ought to be kept within the bounds which the Lord prescribes. We say that, but we don’t often do that. Most people are not willing to actually subdue their desires, passions and appetites. It seems weird to suppress the desire for revenge, to actually turn the other cheek, and to return good for evil. In short, it would appear the Savior’s conduct in willingly going to His death without accepting Peter’s offer to use the sword in His defense was a bit nutty. At least from the perspective of the damned. (They can’t even stop watching pornography. Latter-day “Saint” indeed. What’s saintly about the vengeful, lustful, and gluttonous? But that’s an aside…)

Binding Satan so he has no “power over the hearts of the children of men” is an interesting phrase. Why “power?” Why “power over the hearts?” Why “children of men” rather than sons of God? (See the dialogue between Moses and Satan where Moses refers to himself as a “son of God” but Satan calls him a “son of man” in Moses 1: 12-13.) Isn’t that interesting?

Why is it that such power over the hearts of the children of men will be lost? It is as if entry into a Telestial World will bring about the binding of Satan, even before becoming a “son of God,” and beginning the final journey into the Lord’s presence. This is interesting – as if Nephi understood the Temple itself. (2 Nephi 5: 16.)

Satan’s power is lost for a “long time” but not forever. Why? How will Satan be loosed again? (Rev. 20: 7; D&C 43: 31; D&C 88: 110.) I’ve described this event and the reasons in “The Great Competition” in Ten Parables.

The final phrase is because Nephi was through with his message for a while. He may have intended to take his writing up again, but the final phrase indicates he was done for the time. We cannot tell how long it was between the last verse of Chapter 30 and the first verse of Chapter 31. When he takes up his writing again, he is clearly ending his ministry. How long he took to compose his final thoughts is undisclosed. But this will be an old man, finishing his mortal warning to us.

Let’s take a look at it…

2 Nephi 30:16-17

2 Nephi 30: 16-17:

“Wherefore, the things of all nations shall be made known; yea, all things shall be made known unto the children of men. There is nothing which is secret save it shall be revealed; there is no work of darkness save it shall be made manifest in the light; and there is nothing which is sealed upon the earth save it shall be loosed.”

This is another confirmation by Nephi of what was written before. The Nephites will have the records of the Jews and lost tribes of Israel, and the Jews and the lost tribes will have the records of the Nephites. “The things of all nations” will include these various Divine messages and teachings given to the various nations/people of the earth. The “children of men” in that day will have available to them the records that allow them to see how the knowledge of the Lord will cover the earth as the waters cover the sea. They will realize that these distant echoes of the Gospel which appear in other faiths, traditions and sacred texts were, at one time, an authentic communication from the Lord or His servants.

So much of what appears to contradict will be found to have a common root. The things that have been sealed and kept from public discourse will become part of the public dialogue. We will not have the same requirement for “secrets” to be kept. But “nothing which is secret” will remain so. It will all “be revealed.”

When the truth is unsealed, so are the conspiracies, the foolishness and the ambitions that have worked to keep the truth from becoming known. None of the “work of darkness” which has been afoot will be kept from public view, but “it shall be manifest in the light.” Whatever excuses men have had to suppress the truth, deny the Spirit, and employ the “arm of flesh” as their guide will be exposed for what they are. They will put on display. The wisdom of the wise will be seen for the foolishness it was. The strength of man’s arm, the studied foolishness gained from social sciences, opinion polling, focus groups and other attempts to figure out where the ignorant are going and jump in front of the trend to feign leadership, will be seen for what it was. The endless praise and adoration given to these foolish and weak political, governmental, business, educational and “moral” leaders will be seen for what it was.

Oh the wisdom of God and the foolishness of men! When men are educated they think they are wise. (2 Nephi 9: 28.) All the studied ignorance of men will be recognized as foolishness, rather than as wisdom as it is now. (1 Cor. 3: 19.) Then the fools will at last shut their mouths and cease to thunder out their errors. (Isa. 52: 15.)

You can almost feel Nephi’s relief as he contemplates this outcome. The final vindication of the truth. The final conquest of the foolishness of men. It is consoling to consider that this odd and corrupt world we find ourselves in will at some point finally end. The truth will be vindicated. The errors and evil we enshrine in our institutions and art will collapse. We will emerge from behind the scales of darkness covering our eyes and at last see things as they are in the light of heaven.

…I’m thinking the most common reaction will be “oops” or some four letter equivalent…

You realize you can fix that today, right? You know the Gospel intends to take you out of this fallen world and into that kind of light even now, right? That was what Christ was trying to do all along. That is why He’s provided the scriptures (primarily the Book of Mormon for us) to help us catch on before the terrible end is upon us. So you can do something about all this.

Or you can think it just “weird,” remain as you are, and enjoy the decline. ‘Cuz lotsa folks is do’in just that, ya know…

2 Nephi 30: 11-15

2 Nephi 30: 11-15:

“And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. And then shall the wolf dwell with the lamb; and the leopard shall lie down with the kid, and the calf, and the young lion, and the fatling, together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord as the waters cover the sea.”

These words, again borrowed from Isaiah, are familiar to all of us. The time frame puts it inside the larger Nephi prophecy regarding the fulfillment of covenants made to the “fathers.”

What is interesting for us is the narrative of end-of-times peace and return of righteousness. This includes a “people of God” returning to inhabit the earth set inside the Book of Mormon narrative prophecy. The Book of Mormon remnant figure centrally into the progression. It (the book) comes forth, and from that time until the fulfillment of the return of righteousness and peace, the book’s involvement is central. The gentiles receive custody of it. Don’t do much with it. Some few actually believe it. They will eventually take it to the remnant. The remnant begin to come onboard with their conversion. They increase, the gentiles decrease, the momentum builds. The gentiles ultimately get swept away, while the remnant begin to grow into the fullness of the Gospel in all its rights, ordinances, and return to the knowledge of Christ.

As the culmination of these trends, which begin small, but gain momentum as they roll forth, we see the final product for what it was always intended to become: Zion. Once the stone cut out of the mountain without hands begins to roll forth, it will not stop until it has filled the whole earth.

Among those who are destined to fulfill these events, they will “not hurt nor destroy in all” the Lord’s “holy mountain.” What does it mean to “not hurt?” What does it mean to “not destroy?” Why a “holy mountain?”

The earth itself will be “full of the knowledge of the Lord as the waters cover the sea.” What “knowledge of the Lord” is referred to here? How completely does the water cover the sea? Will there be any need for one man to say to another “know ye the Lord” in that day, or will all who remain know Him? (Jer. 31: 34; D&C 84: 96-99.)

We imagine that day, but do not live for it. We think ourselves qualified to be part of that group. But ask yourself, do you make others hurt? Do others who hurt find relief from their pain by what you are willing to suffer, without returning evil for evil, but good for evil? Or do you believe such ideas to be “weird?” Because they are, indeed, for all we do, all we say, all we live and all we are, so alien to us that they are weird indeed.

From inside that culture, looking back at us and our time, reading our foolishness, observing our entertainment, they will think us more than “weird.” They will think us utterly insane. And they will be right. We are the madmen, claiming ourselves to be righteous, while dwelling in raw sewage and celebrating revenge, discord, hatred and anger. We speak of Zion while marketing Babylon. We ask “what will sell” before we undertake any project. We study the trends of the fallen, wicked and perverse in order to adapt our faith, our words, and our conversations to appeal to Babylon. The social statistics of Latter-day Saints run about 7 years behind the larger population.

We’re all headed to hell, but console ourselves that we remain “peculiar” because we are slower in our descent than the larger population. It never occurs to us that a complete break will be needed.

The Lord plans to provide that break. The question then will be whether we join with those who lament the fall of Babylon (Rev. 18: 9-11), or among those who will rejoice at the coming of Zion (D&C 84: 96-102.) Perspective is affected by what our hearts value. Unfortunately, the choice is “either-or,” and not both. (Luke 16: 13.)

Well this is indeed “getting weird”…

2 Nephi 30: 9-10

2 Nephi 30: 9-10:
“And with righteousness shall the Lord God  judge the poor, and reprove with equity for the meek of the earth. And  he shall smite the earth with the rod of his mouth; and with the breath  of his lips shall he slay the wicked.  For the time speedily cometh that  the Lord God shall cause a great division among the people, and the  wicked will he destroy; and he will spare his people, yea, even if it so  be that he must destroy the wicked by fire.”
 
Nephi quotes Isaiah to weave a second witness into this end-of-times description of the Lord’s agenda.
 
Righteousness for the poor. Equity for the  meek. Smiting for the earth. Death to the wicked. For the poor, why  “righteousness?” For the meek, why “equity?” For the earth, why shall  it be “smitten?” What is the “rod of His mouth” to be used to smite the  earth?
 
For the wicked, it is the “breath of His lips”  which will slay. Have you considered what this means? Why  His “breath” when that is the mechanism that brings life to Adam, (Gen. 2:  7) and the Spirit to His disciples? (John 20: 22) Does the word “breath”  imply the converse of bringing life, and the removal of the Holy  Spirit? If so, how do those ideas affect the meaning of the Lord’s  decision to “slay the wicked?” In what sense will they be “slain?”
 
What does it mean that “the time speedily  cometh?” From what point is the measure taken to decide the “speed” of  His coming? Is it from Nephi’s prophecy, or from the time in which the  prophecy is set?
 
What does it mean there will be “caused a  great division?”  How would that “division” manifest itself? Is it  first spiritual, then physical? Or is it both from the start? If it is first a great spiritual division, followed at  some point in a physical gathering together of these two groups into  separate locations, how would it unfold?
 
How will the wicked be “destroyed?” (Mormon  4: 5.) Will they also be able to destroy the people whom the Lord  identifies as “His people?” (1 Ne. 22: 16.)
 
What does it mean that the Lord “will spare  His people, yea, even if it so be that He must destroy the wicked by  fire?” Is that true?  Would the Lord personally intervene to protect  His people? Has He done anything like that before? If so, when? Why? Can He still do that today? In a time of tremendous upheaval and  destruction, can He selectively preserve His people? (3 Nephi 9:  1-13.) What protection is there from such forces of destruction?
 
Have you noticed how things seem to be  speeding up?  Business cycles that used to take generations now play  themselves out in a few years. Political dynasties are crumbling and  institutions which were once impervious to change are being forced to  change. Cultural norms are changing so quickly that change is itself the  new culture.  The days seem to be shortening, don’t they. (Matt. 24:  22; JS-Matt. 1: 20.)

2 Nephi 30: 7-8

2 Nephi 30: 7-8:
“And  it shall come to pass that the Jews which are scattered also shall  begin  to believe in Christ; and they shall begin to gather in upon the face  of the land; and as many as shall believe in Christ shall also become a  delightsome people.  And it shall come to pass that the Lord God shall  commence his work among all nations, kindreds, tongues, and people, to  bring about the restoration of his people upon the earth.”
Nephi has circled back and is reiterating his earlier prophecy, assuring  us that this is the order, these are the priorities and this work is  indeed universal.
The scattered Jews will begin to believe in Christ, and as they do they  will be gathered again. These will also be among the people destined to  become “delightsome” as a result of the Gospel.
Again, we have the reminder of the universal nature of this work. Every  nation, kindred, tongue and people will be invited. The invitation is  to result in a “restoration of His people upon the earth.” That is, the  purpose of the creation was to produce God’s people. By and large that  hasn’t happened.
From the rebellion of Adam’s children, through the almost  universal rebellion at the time of Noah, mankind has been unwilling to  become His people. The times when we find a “people of God” upon the  earth is the exception, not the rule.
The desire to see Zion return is not the same thing as seeing its return.
I sometimes wonder if people who speak of Zion have any clue of the  tremendous gulf between what that will require and who we are as a  people. Having a vocabulary is not the same thing as having the heart  to produce Zion.
How do people live with one another in peace?  Without any poor among  them? While seeking the best interest of all, and without ambition.  Why would we believe we can get that great task done in a short effort  in our day? There is no precedent living in anything like Zion, in this or the last seven  generations.
Having the Gospel understood is the first step, of course. As a group,  there is such a poor command of the scriptures that we have some  considerable study before us. Passing familiarity with some scriptures  is not of much use. They are the standard given to us to help reveal  the basis for becoming a covenant people.
I notice how the subject of “calling and election” gets mentioned from  time to time.  It would be better to learn about the fundamentals of the  Gospel that we are not living than to attempt to understand what lies  at the end of the struggle.
Losing ourselves implies something quite distant from the self-centered  worry that grows out of not knowing your standing before God. The  first step is to pray in sincerity, asking God to soften your heart that  you may believe. The steps Nephi followed are described in first few  chapters of The Second Comforter. Those steps are not given to us merely to contemplate. They are given for us to follow.
As we see Nephi wrapping up his two books of scripture, he turns to the  distant view of a return upon the earth of a “people of God.”  We could  have been that people. We even fancy ourselves as being likely to be among  such a people. But if we lived that kind of life, we would already  associate with such beings here, in the flesh. We would know  we have part with them, because we would be associating with heaven  now, as they will do then.
There is no one else who you need to look to other than the Lord. There  is enough revealed in the Book of Mormon to tell you what you must do  to become part of His people. You don’t need me, or a program, or a  leader, other than Christ. He has offered the opportunity for each of  us to become part of His people.

    
Well, onward still….

2 Nephi 30: 6

2 Nephi 30: 6:
 
“And then shall they rejoice; for they shall know that it is a  blessing unto them from the hand of God; and their scales of darkness  shall begin to fall from their eyes; and many generations shall not pass  away among them, save they shall be a pure and a delightsome people.”
Once the remnant is in possession of the Gospel, they will “rejoice.” What does that mean? What form would “rejoicing” take as a result of  receiving the Gospel?
What does it mean to “know that it is a blessing unto them from the hand of God?” How would they recognize that?
What are the “scales of darkness” which cover eyes? How would the  scales have been over their eyes in the first place? What does it mean  to have the scales “begin to fall from their eyes?” Does “begin to  fall” mean something about a gradual process, rather than a single quick  event? How do scales continue to remain in place, even as they “begin  to fall?” What does that imply about the difficulty in overcoming  errors because of false understanding or traditions? Even the remnant  will struggle to fully remove the “scales of darkness.”
Why are there “not many generations” involved in this process? Do you  need “generations” to pass away in order to fully remove darkness?
Why is it not possible to accomplish this in a single generation?
If the Lord’s purposes in redeeming the remnant will take “not many  generations” then why do we think we can accomplish it in one? How  gradual a process is involved?
What does it mean to become a “pure and delightsome people?” (For many editions of the Book of Mormon, this phrase used to be, “white and delightsome.” It was changed back to the original, “pure”  rather than “white” in the 1980 edition.)
 
Why does purity and being “delightsome” to the Lord go together?
If this process is going to involve “not many generations” then how far away are we from this unfolding?
When we read prophecy like this, we should realize we are looking at  unfolding history from the Lord’s perspective.  We want to  know what will happen in our single lifetime. We are impatient. He  is interested in having us know the truth.
Nephi’s prophecy gives us a perspective that helps put our own time  into context. We are in a hurry. History is not. There is a great  deal left to do. There is a great deal left to happen. Nephi is  letting us see this lengthy agenda.

2 Nephi 30: 4-5

 
2 Nephi 30: 4-5:
“And then shall the remnant of our seed know concerning us, how  that we came out from Jerusalem, and that they are descendants of the  Jews.  And the gospel of Jesus Christ shall be declared among them;  wherefore, they shall be restored unto the knowledge of their fathers,  and also to the knowledge of Jesus Christ, which was had among their  fathers.”
Once the remnant obtain a copy of the Book of Mormon, from a  believing gentile hand, they will realize they are originally come out  of Jerusalem.  They will realize also that they are “descendants of the  Jews.” 
It comes full circle. Those who were lost have returned again. The  “prodigal” will return.  (Luke 15: 11-32.) There will be joy at the  return.
This will happen as a preliminary to “the gospel of Jesus Christ  [being] declared among them.” The Gospel being declared requires a true  message, true messengers, authority, and ordinances. That will  follow the remnant receiving the Book of Mormon. To what extent the  gentiles bring those things and to what extent it will require heaven’s  direct involvement, remains to be seen. But when the remnant  reconnects, they will reconnect in every respect. The “gospel of Jesus  Christ shall be declared among them!”
As a result of these events, the remnant “shall be restored unto  the knowledge of their fathers.” What does it mean to be  restored? What knowledge? Which fathers? The Nephites, and  Lehi, or to the earlier “fathers” as well? Does this include Abraham,  Isaac and Jacob?
What does it mean they will be “also [restored] to the knowledge of  Jesus Christ?”  What does this “knowledge” involve? What kind of  relationship with Christ does this imply?
If we wonder at the “knowledge” the remnant will obtain, we have a parallel given to us: The future remnant knowledge of Christ shall be akin  to that “which was had among their fathers.” Meaning they will grow to  know what the earlier Nephite disciples and peoples knew. What kind of  knowledge does that include?
When the right target receives the right Gospel, the results  are dramatic. When the wrong group is entrusted with the Gospel, they  tend to let it atrophy, grow dim, and become a social order without the  power of godliness. The restoration was intended to cure that problem. But as with any gift from God, we must do more than to “take no thought  but to ask.” (D&C 9: 6-7.) We must pursue knowledge and act with  alacrity when it is given.
If we do not do this, then the result is not a blessing, but a  cursing. (D&C 124: 47-48.) No matter what we are offered by the  Lord, we must act consistent with His will to receive the blessings  offered. When we fail to fulfill the obligation He appoints to us, then  we fail to obtain what was offered. (D&C 124: 31-32.)
Once they have been given the gospel, the remnant will not fail. Their reconnection will be as a nail in a sure place, not to be moved. Their knowledge will grow into the perfect day, just as it might with  anyone who is willing to receive what Christ offers.  (D&C 50: 24.) Noon at the summer solstice is a symbol of the perfect day. This year,  in contrast, at midnight of the winter solstice there will be an  eclipse. This would be a symbol in the heavens of the opposite of the  perfect day.  When it arrives it undoubtedly is a sign relevant to the  time. (Those things are never accidents or mere happenstance.)
The ideas begin to accumulate. Darkness and light. Free will and  acceptance of what is offered by God. So many divergent roads that are  offered in place of the one that remains strait and narrow, but  nevertheless in a straight course before you. (2 Nephi 9: 41.)

2 Nephi 30: 3

2 Nephi 30: 3:
“And now, I would prophesy somewhat more concerning the Jews and the Gentiles. For after the book of which I have spoken shall come forth, and be written unto the Gentiles, and sealed up again unto the Lord, there shall be many which shall believe the words which are written; and they shall carry them forth unto the remnant of our seed.“

Nephi speaks again prophetically about our time. He makes no distinction between the Jews and “the remnant of our seed,” or Nephite remnant in what he says here. The “book of which I have spoken” is the record of the Nephites. It will come forth, written as a warning to the gentiles. Here is another attempt to establish a time frame for a prophecy. It will be after the record exists, gets brought forth “unto the gentiles” and then is “sealed up again unto the Lord.” We are in that era now. The record exists, even if part of it is sealed. It has come forth, at least in that part intended to be released at the point of this prophecy. And it has been “sealed up again unto the Lord.” We don’t have possession of it at present.

I’ve addressed the cover story that the Angel Moroni still has the plates in what I’ve written before. Briefly, the Book of Mormon tells Joseph Smith to “seal them up unto the Lord” in detail in three places. This is one of them. The other two are 2 Nephi 27:22 (giving the most detailed instruction to Joseph) and Ether 5: 1-4. All of these instructions are to the same effect. Once the Book of Mormon has been translated, to the extent it is to come forth in our day, the plates are to be “sealed up again” by Joseph. Since he did everything else in the way he was instructed, there is no reason to believe he wouldn’t have sealed up the record and hid it again.

Here Nephi prophesies that “there shall be many which shall believe the words which are written.” Meaning that those words “written unto the gentiles” or what we have in print now, will in fact be believed by “many.” They “shall believe the words.” Nephi has assured us of that. Therefore, it is necessary that some group from among the gentiles distinguish itself by actually believing the words of the Book of Mormon. It will be this group which “shall carry them forth unto the remnant of” Nephi’s seed. Notice that they will “believe” in the book. (That will require them to have a correct understanding of the book’s content, otherwise they would have unbelief.)

Those who do not believe (or have unbelief) in the Book of Mormon will not, indeed cannot, bring the words to the remnant. They aren’t qualified. They would not be able to convert any of the remnant. It will be those who actually believe in and accept the precepts of the Book of Mormon who will carry them forth unto the remnant.

Considering the otherwise direful predictions about the gentiles, this is the one way where hope may come to them. The group that believes in the Book of Mormon will necessarily have to be preserved to fulfill their responsibility to carry the words to the remnant. This is a subset of the Saints, and clearly not all of the members of the Church of Jesus Christ of Latter-day Saints. For the church itself, there remains a condemnation because of their unbelief in the book. ( D&C 84: 54-57.) This condemnation of the church was repeated by President Benson and again by Elder Oaks.

If, therefore, you would like to be preserved, the manner in which that will happen, according to Nephi’s prophecy, will necessarily require you to abandon the condemnation of the larger church, and become one of those who believe in the Book of Mormon. Not only to say, but to do; as Section 84 above requires.

It is surprising how much information the Book of Mormon has for us. It is even more surprising that with such detail available to us, we have done so little to understand and teach it. The words of this prophecy by Nephi ought to be proclaimed among us. However, very little attention has been given to it.

One of the effects of pride is blindness. We can’t see what our pride prevents us from seeing. We have to come down to the depths of humility (to use a phrase Nephi coined in 2 Nephi 9: 42.) Interestingly it is only the Book of Mormon which tells us to “come down in the depths of humility.” (2 Ne. 9: 42; Helaman 6: 5; and 3 Ne. 12: 2.) Once Nephi coined the phrase, Mormon used it twice in his abridgement. It is a good phrase. It does tell us what we must do.

The great work of the Lord in this day revolves around the Book of Mormon. More instruction, prophecy and promises are contained in that book for our day than any other. You can get closer to God by abiding its precepts than any other book.

Joseph Smith didn’t write it. It was written by ancient prophets, sealed up to come forth in our day, and translated by the gift and power of God.

It is a perilous book. We neglect it at the risk of failure. Don’t let it remain a “sealed book” for you. Anyone can come to believe in it if they are willing.

2 Nephi 30: 2

2 Nephi 30: 2:
“For behold, I say unto you that as many of the Gentiles as will repent are the covenant people of the Lord; and as many of the Jews as will not repent shall be cast off; for the Lord covenanteth with none save it be with them that repent and believe in his Son, who is the Holy One of Israel.“
To the extent that gentiles “will repent” they may become part of the  Lord’s “covenant people.” They are not the remnant, but they may join  in the covenant. If they do, then by virtue of the covenant they become  “covenant people.”
What is required for the gentiles to repent?
What covenant must they enter into or receive so they may be numbered among the “covenant people?” Is  membership in The Church of Jesus Christ of Latter-day Saints the only  thing needed to “repent” and become a “covenant people?” If not, then  what else would be required?
To the extent that “the Jews will not repent” then they will be “cast  off.” Although history has shown how the Jews have been treated (as  Nephi put it), “ye have cursed them, and have hated them, and have not sought to recover them.”  (2 Ne. 29: 5.) These difficulties suffered by the Jews are  preliminary. The Lord always watched over and preserved them from  complete destruction. However, when the Gospel is offered to them in  the last days, in the final offering to the last (who had once been  first–see 1 Ne.13: 42), they will reject the offered renewal of the  covenant at their peril. If they reject it, they “shall be cast off”  because that will sever the covenant.  “The Lord covenanteth with none  save it be with them that repent and believe in his Son, who is the Holy  One of Israel.”
Although we know the Lord will extend every opportunity to the descendants for the sake of a covenant with those who have become the  friends of God, there are limits. God will do all He has promised to  do. He will forbear, entreat, beseech, send messengers, labor alongside  with His messengers, and do all He can to reclaim the heirs for the  covenant’s sake. In the end, however, the heirs must either accept what  He offers, or be cast off.
It is extraordinary how long the Lord will extend His hand to reclaim  His people. But everyone must choose to follow Him. We have our  agency. We cannot be forced to follow Him. Even though He may be  longsuffering and patient, He cannot compel any to be saved.  (Moses 4:  1-3.) Unless a person is free to choose for themselves, there is no  existence.  (D&C 93: 30.) 

If you remove the right to choose, it is not only agency that is obliterated, but it is existence itself. Though we are utterly dependent on God for our very existence, sustained from moment to moment by Him loaning us the ability to move, breathe and act (Mosiah 2: 21), because we are free to make choices we exist. If you destroy the right to choose you have ended the personality of the person. [I have explained this in the beginning of Beloved Enos.]

Well, all of this is of no import if the gentiles do not “repent.” Whenever we brush up against that subject we wind up engaged in discussions about justice, mercy, vengeance and restitution. I’ve written about this process in both The Second Comforter and Come, Let Us Adore Him. Briefly, here are some of the most important points: To be forgiven we must forgive. Not just forgive, but plead for mercy for those who have offended us. The role of accusing is left to “the accuser of the brethren” or Satan. (Rev. 12: 10.) When we accuse others we interfere with their salvation. If we are the one who was offended, and we make no accusation against them, then we become their savior. Satan’s right to accuse is inferior to ours as victims of the offense. We suffer in the flesh the wrongs of others. If we make no claim for justice, surrender those and seek instead for mercy on behalf of others, then Satan’s accusations can have no claim upon them. We mimic Christ, follow His example, and in our own limited way also atone for the sins of others. Joseph Smith was trying to get us to understand this concept when he taught: “If you do not accuse each other, God will not accuse you. If you have no accuser you will enter heaven, and if you will follow the revelations and instructions which God gives you through me, I will take you into heaven as my back load. If you will not accuse me, I will not accuse you. If you will throw a cloak of charity over my sins, I will over yours—for charity covereth a multitude of sins.” (DHC. 4:445)

I have explained this at length in what I’ve written in Come, Let Us Adore Him. Christ said this in His ministry repeatedly. He lived it. He showed by His own example the way to obtain forgiveness for every wrong you have ever done. It is in the same way He went about atoning for sins. It is by suffering offenses and returning good. It is by forgiving those who despitefully use and abuse you. It is through loving those who are your enemies. It is by becoming sons and daughters of God. And it can be done in no other way. (Matt. 5: 38-48.) If you do not forgive others, you cannot be forgiven. (Matt. 6: 14-15.) This is why Christ, in teaching us to pray, told us we are only forgiven as we forgive others. (Matt. 6: 12.) It is as we forgive that we obtain forgiveness.

The way is strait and narrow, and cannot permit you to pass through while carrying any burden of accusation, desire for revenge or even just complaint about others. When you lay down what you might justly claim against others and seek nothing for their offenses, then you are able to enter in. To be blessed, we must seek peace with those who would make war against us. (Matt. 5: 9.) When we judge all others with mercy, it is with mercy alone we will be judged. (Matt. 7: 2.)

For the most part, the gentiles will not repent. They will hold courts, use their time judging, exact conditions, set limits, and annotate their permanent records with notes showing what discipline a person has undergone. And happily employ control, compulsion and dominion over one another (D&C 121: 37) right up to the time when the trumpet sounds and it is everlastingly too late. Others will justify this failure to forgive, shout praises to the abuse, and claim all compulsion and dominion is necessary to protect us from the evil. Even though our Master told us not to resist the evil, but forgive it. (Matt. 5: 39.)

For the most part, the gentiles will demand they be judged by a law they cannot satisfy. Some few, however, will forgive and plead for the weaknesses and failings of others. They will forgive, and thereby be forgiven. They will obtain for themselves a judgment based only on mercy, for they have shown mercy to others. This atoning act of love and intercession will be the hallmark by which the children of God are identified in the Day of Judgment. (Matt. 5: 9.) Only the peacemakers can be trusted to live in peace with one another. All others are unfit for the presence of God.

2 Nephi 30: 1

2 Nephi 30: 1:
“And now behold, my beloved brethren, I  would speak unto you; for I, Nephi, would not suffer that ye should  suppose that ye are more righteous than the Gentiles shall be.  For  behold, except ye shall keep the commandments of God ye shall all  likewise perish; and because of the words which have been spoken ye need not suppose that the Gentiles are utterly destroyed.”
This is troubling if you understand what is said here. Let’s see if we can pull it apart.
Nephi adds this direct comment to his descendants, the forebears of the  remnant.  Although they are the target of covenants and beneficiaries of  the restoration, they too need to keep to the path. Though they are “beloved brethren” to Nephi, they are not given any unconditional  promises. No one is.  Everything we receive is based on what we do,  think and say. (See both Alma 12: 14 and D&C 130: 20-21.)
Note that this is not about the actual remnant, but about the  Nephites who would be destroyed. These people would have access to  Nephi’s record until the time of Mormon, when they would be destroyed. You can see the time frame in the word usage, “Ye are” as to the  Nephites, in contrast to “the Gentiles who shall be.”  This message is  addressed to the Nephites in a time before the gentile.
What is particularly distressing is the comparison Nephi is making. He  is saying that the Nephites, who possess the land of promise, needn’t  think themselves “more righteous than the Gentiles shall be” because if  these Nephite descendants do “not keep the commandments of God” then  they “shall all likewise perish.” If the Nephites do not keep the  commandments, they will, like the gentiles, perish.
This means that Nephi is confirming again his prophecy of  the destruction of the gentiles.  They are doomed. And the Nephites are  similarly doomed unless they are obedient.
Despite this warning we know what happened to the Nephites. They were destroyed. The gentiles will be destroyed also.
In the case of the Nephites and the gentiles, “ye need not suppose that the Gentiles are utterly destroyed.” That is, neither all the Nephites have been, nor all the gentiles will be “utterly destroyed.”
Well, this is happy news indeed. Some tiny fragment of the gentiles  will actually survive the destruction of the coming days! So we ought  to rejoice! All is well with us after all! And coming from Nephi we  know that we have a promise from one holding sealing authority who will,  as I have previously pointed out, seal this prophecy. (2 Nephi 33:  13-15.)
Interestingly Nephi warns his own descendants about their pride and  haughtiness. He says that these Nephite descendants, heirs of the  covenant, should not think of themselves as righteous. “I, Nephi, would not suffer that ye should  suppose that ye are more righteous than the Gentiles shall be.” Nephi’s prophecy is clear to him, and clear to his descendants.  They both regarded the gentiles with pessimism. They (we) are  doomed. So they saw us as something dreadful to be compared to.  When  Nephi confirms they ought not think themselves better than us, he is  giving a strong warning indeed. The odd thing is that we read these  same records, this same prophecy, and we think we’re better than them! We have inverted the picture! We’re good, they were bad! But Nephi is  using us as the dreadful comparison, the stark warning, the terrible  warning that if the Nephites do not repent they will be like us and  perish.
When you pick these words apart and see the message it makes you wonder  how we could have come to our inverted view. Arrogance and pride really  do blind us. Almost completely. What more could Nephi have said to  get us to understand? (2 Nephi 32: 8.)

2 Nephi 29: 14

2 Nephi 29: 14:

“And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in one. And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever.”

Now we have an estimate of the time when a general disclosure of the records of these various nations will occur. It’s set in the time when the people who have survived the great distresses and wars of the last days will leave the New Jerusalem and return to their lands of possessions. That is, post-New Jerusalem, post-destruction of the wicked, and after the time when the Lord has come among them. When they are sent into their respective lands of possessions, then at last the entire record of the Lord’s dealings with each nation will be “gathered in one.”

So this won’t be anytime soon. Well, if soon, it will be after some more dramatic events, which will take our minds off the issue of missing scripture.

What is interesting is the Lord’s emphasis on those who “fight against my word.” He puts this first. The fight, as He puts it, is against both “my word and my people,” but it is the fight against His “word” that He lists first. This is important.

You will recall there were two different reactions to the two parts of Lehi’s message. When it was repentance from their wickedness, the Jews mocked him. But when it was a message of the coming Christ, they wanted to kill him. (1 Ne. 1: 18-19.) This is the war against His “word” in a nutshell. The message of hope and redemption found in Christ is what the enemies of God always seek to suppress.

First, distort, suppress and exclude His word. Then it follows that He has no people, because they cannot find their way back to Him.

Remember this is the great fight. It is relentlessly underway. So soon as His word becomes available, there will be forces, enemies, alliances, even good-intentions used to suppress, discard and alter His words. This is the great work of the adversary. This is the fight that gets waged first.

When the victory is won against His word, then the victory against the people is over. There cannot be any “people” belonging to Him if they do not possess His words in clarity, fullness, and with power.

What significance is there then in changing His words? Discarding His revelations? Suppressing His ordinances? Altering what He has revealed? Designating some of His word as “mysteries” that ought to be feared or avoided? Why would Joseph Smith advise us to search deeper and deeper into the mysteries of God? Why would we be told to avoid them today? What has happened in the fight against the Lord’s word among us?

The purpose of His word is to establish His people. When people have His word, and obtain the light and truth that flows from it, then they are inevitably turned in their hearts to the fathers. Primarily among those fathers is the one mentioned here: Abraham. For in Abraham we see a return to the original order which preceded the flood. He inherited what “came down from the beginning” and restored the original ancient order. (Abraham 1: 2-3.) When the “word” and “people” are again here, they are directly linked to Abraham, Isaac and Jacob and are heirs to the covenant and priesthood they held. It is a return. It is a resurrection of an ancient order, where men know God and are His friends and companions while living here in this fallen world.

The results of having the Lord’s “word” is to then create a “people” who in turn are linked to “Abraham.” These things all follow in turn. The fight against it is begun at the “word” to prevent the others who follow. If you can choke people off and get them to refuse His “words” then you can prevent them from ever becoming His “people” and realizing the association which brings their hearts to the fathers.

It is a consistent plan and a predictable fight. How’s it going in our time? What good things have we done to preserve His word? Have we kept intact everything He handed us through Joseph? Do we possess all of the word He intended us to have, study and live? Are we thereby made into new creations, His people? Do we show the fruits of being His people? Do the visions of heaven flow over us, and angels minister to us? Do we possess knowledge of God in the sense used in the Book of Mormon? Are we in possession of all the rights and powers conferred upon Abraham?

It is an interesting interconnection the Lord refers to here. Worth reflection at a minimum. Fasting, prayer and seeking as well, perhaps.