Tag: Nephi

Nephi’s Brother Jacob, Part 3

When Nephi composed his small plate account, it was approximately 40 years after they left Jerusalem. He included his visionary experiences, but stopped short of giving a full account. (1 Ne. 14: 25.) As he prophesied about the coming of a Messiah to his brothers, they challenged Nephi’s teaching of a future Messiah. In that context, he resorted to quoting Isaiah “that I might more fully persuade them to believe in the Lord their Redeemer.” (1 Ne. 19: 23.) Nephi’s use of Isaiah in his first book is limited to the single topic of whether the scriptures confirmed his own prophesy that there would be a Redeemer. (1 Ne. Chapters 20 and 21.)

The next quote of Isaiah occurs in Nephi’s second book. There the material is quoted by Nephi’s younger brother Jacob in his first recorded sermon. In Jacob’s use of Isaiah, the scope expands dramatically. Jacob uses it to cover the history, the scattering and regathering of Israel, the latter-day Zion, and then he preaches and expounds on these materials to give context to the Nephite experience. (See 2 Ne. Chapters 6-10.)

It is Jacob’s more expansive use of Isaiah that seems to have inspired Nephi to turn to the Isaiah materials to complete his own record. When Jacob’s sermon is finished, Nephi then adds 14 additional chapters of Isaiah material to complete his record. Then, to end his message Nephi takes Isaiah’s themes and gives his final lessons in an American setting, elaborating on the Isaiah themes.

These transcripts raise the possibility that it was Jacob, rather than Nephi, who saw the fit between Isaiah’s materials and the Nephite/latter-day Americas. Nephi no doubt used the Isaiah material first, but confined it to the promise of a Messiah. He used it defensively to respond to his older brothers’ criticism. Jacob, on the other hand, uses it expansively.

If Nephi was giving credit to Jacob for this expansion (as his two books seem to indicate), then it tells us a great deal about Jacob, and even more about Nephi. For Jacob, we can know:
-He was a careful student of scripture.
-He saw what was possible, not only what was evident on the surface.
-He could apply Isaiah prophetically into the distant future.
-He could put his life and his people’s position in history into a prophetic context.
-He was more concerned with the future than with the past.
-He saw their time as important, but not the end of times.

What it would tell us about Nephi is that:
-He was meek.
-He gave credit to his younger brother.
-He allowed truth from the younger brother to instruct even him, the elder brother.
-He refused to fall into his own older brother’s jealousy and resentments.
-He was a ready student of Jacob’s – the younger brother.
-He recognized inspired truths.
-He wanted others to rejoice in the truth, even if he took a step back in allowing them to be presented.
-He rejoiced in the learning of others.

There is a great deal about the interplay between these two brothers that ought to inform our own approach to authority, truth, learning, “presiding” and recognizing inspiration in others. The Book of Mormon is a treasury of lessons applicable to us. We do not adequately appreciate them.

Nephi’s Brother Jacob, Part 2

Jacob’s first recorded sermon is not his first sermon. Quite the contrary. He admits he was given to a lot of preaching. Jacob records this: “ye know that I have spoken unto you exceedingly many things. Nevertheless, I speak unto you again; for I am desirous for the welfare of your souls. Yea, mine anxiety is great for you; and ye yourselves know that it ever has been. For I have exhorted you with all diligence; and I have taught you the words of my father; and I have spoken unto you concerning all things which are written, from the creation of the world.” (2 Ne. 6: 2-3.)
Jacob’s preaching was plentiful, and always based on two things: First, the words of Lehi. Second, the scriptures. In other words, he was not an innovator. He was a custodian of truth. He wanted to preserve the revelations entrusted to the Nephites; not to add to them, or stray from them.
It is interesting he had this strict orientation in his teaching, because give his background, he could have ventured into a great many other thing. We know his knowledge reached beyond the veil. As Nephi put it: “[Isaiah] verily saw my Redeemer, even as I have seen him. And my brother, Jacob, also has seen him as I have seen him[.]” (2 Ne. 11: 2-3.) In their knowledge of the Redeemer, Isaiah, Nephi and Jacob were peers. Notice how distinct they were from one another in what they revealed. Although Nephi revealed some of what he learned, he used Isaiah as the primary source for his prophetic teaching. Jacob was even more discreet in how he ministered. Isaiah, on the other hand, wrote an extensive prophecy about all of history.
In his earliest recorded sermon Jacob reminds the audience how strictly he confined himself to the two categories above. Then, after Nephi’s death, when he took over as the primary prophetic leader of the Nephites, he still displayed the same caution about the text he took for his material. He told the people to come to the Temple and he would prophesy to them. (Jacob 2: 2.) Then in his sermon he quoted at length an allegory from the Prophet Zenos. (Jacob 5.) When he finished the lengthy quote he added his prophecy: “as I said unto you that I would prophesy, behold, this is my prophecy—that the things which this prophet Zenos spake, concerning the house of Israel, in the which he likened them unto a tame olive tree, must surely come to pass.” (Jacob 6: 1.) It goes by quickly, but there it is. Jacob’s prophecy is that what he read, the account Zenos wrote, was true. Jacob knew it was true. He had seen it, just like Isaiah had seen it, just like Nephi had seen it, and could tell you that Zenos also saw it and recorded the truth concerning the Lord’s unfolding work among the chosen house of Israel.
There is so much about Nephi’s younger brother which is a model of the true prophet. His ministry reflects the very things which we should expect to see from a messenger sent by the Lord.

3 Nephi 12: 5

3 Nephi 12: 5:
“And blessed are the meek, for they shall inherit the earth.“

This earth abides by a Celestial Law. (D&C 88: 25.) Therefore, it is destined to become a Celestial Kingdom because it will be sanctified by a Celestial Law. (D&C 88: 25-29.) The destiny of the earth is glory. (D&C 84: 101.) Therefore, to “inherit the earth” is to inherit a Celestial Glory.

Since this is so, you need to understand the definition of “meekness.” Elder Hales made these remarks about “meekness” in General Conference: “To be meek, as defined in Webster’s dictionary, is ‘manifesting patience and longsuffering: enduring injury without resentment.‘ Meekness is not weakness. It is a badge of Christian courage.” (Christian Courage: The Price of Discipleship, October 2008 General Conference, Elder Robert D. Hales.)

I’ve given another explanation in Beloved Enos. There I explained it is necessary to be meek first before being trusted with great power. The power to seal on earth and in heaven is something which cannot be handled apart from meekness. Without meekness a man cannot be trusted with such a power. When Enos used the power, he did so meekly. He asked rather than pronounced. He petitioned rather than decreed. Though the Lord would hearken to his words, he refrained from acting.

This is because the proper way to use such authority is only and strictly in conformity with the Lord’s will. The reason Nephi received the authority was because he was meek. The account of the conferral is also the account of his qualification: “Blessed art thou, Nephi, for those things which thou hast done; for I have beheld how thou hast with unwearyingness declared the word, which I have given unto thee, unto this people. And thou hast not feared them, and hast not sought thine own life, but hast sought my will, and to keep my commandments. And now, because thou hast done this with such unwearyingness, behold, I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will. Behold, thou art Nephi, and I am God. Behold, I declare it unto thee in the presence of mine angels, that ye shall have power over this people, and shall smite the earth with famine, and with pestilence, and destruction, according to the wickedness of this people. Behold, I give unto you power, that whatsoever ye shall seal on earth shall be sealed in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven; and thus shall ye have power among this people. And thus, if ye shall say unto this temple it shall be rent in twain, it shall be done. And if ye shall say unto this mountain, Be thou cast down and become smooth, it shall be done. And behold, if ye shall say that God shall smite this people, it shall come to pass.And now behold, I command you, that ye shall go and declare unto this people, that thus saith the Lord God, who is the Almighty: Except ye repent ye shall be smitten, even unto destruction.” (Helaman 10: 4-11.)

This is meekness. First, Nephi had conducted his life meekly. He did not fear others. He was not afraid to lose his standing, even his life. He kept God’s commandments to him above all else. He possessed an iron will, his face like flint, unwilling to waiver from what the Lord would have him say and do. He could not be tempted to betray the Lord’s will. Therefore, the Lord knew by the way Nephi lived his life that he would “not ask that which is contrary to [the Lord’s] will.” Never.

Therefore, when the Lord had tried him and determined he was willing to serve Him at all costs, he qualifies to receive trust from God. That trust allows the Lord to confer upon the man great power. (See also TPJS p. 150: “After a person has faith in Christ, repents of his sins, is baptized for the remission of his sins, and receives the Holy Ghost (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness and living by every word of God. The Lord will soon say unto him, ‘Son, thou shalt be exalted.’ When the Lord has thoroughly proved him and finds that the man is determined to serve him at all hazards, then the man will find his calling and election made  sure.”)

Meekness is required to qualify for great power. And you know a man is meek when, having great power, he uses it strictly in conformity with the Lord’s will; never varying from the Lord’s command, and never pursuing his own agenda. This kind of meekness is men is a rare thing. Nephi, after receiving that power, was instructed that he was to deliver the Lord’s message: “thus saith the Lord God, who is Almighty: Except ye repent ye shall be smitten, even unto destruction.” It is the Lord’s judgment. It is a meek man who delivers it. But such judgments only come after the Lord has a meek soul upon whom He can place this trust. For He has covenanted to always first employ such a servant before imposing judgments upon mankind. (Amos 3: 7.)

Therefore, when the Lord teaches the “meek shall inherit the earth” it is a statement which includes exaltation for the meek. It is one of the Lord’s deepest teachings, and most profound descriptions of those who will be exalted and why. 

3 Nephi 11: 21

“And the Lord said unto him: I give unto you power that ye shall baptize this people when I am again ascended into heaven.”
Notice the Lord does not touch Nephi. He speaks the words. The Lord’s word is sovereign. If the Lord speaks it, it is so. It is not necessary for the Lord to lay hands on the servant He has just called, only that He speak the words of commission which give the servant “power.”

Notice that it is “power” and not authority. It is the “power” to baptize “this people” which is granted Nephi. Why would “power” be required for a man to be able to baptize? What if the man possessed “authority” to baptize, but lacked any “power” in his priesthood? Is “authority” anything if it lacks “power?” What is the difference? Can a church spread about the “authority” to do ordinances if that church lacks “power” to do so?

Why are “that the rights of the priesthood are inseparably connected with the powers of heaven?” (D&C 121: 36.) If indeed all rights of the priesthood are inseparably connected with the powers of heaven, can a man who has never felt, experienced or had any connection with heaven hold any power? Hold any priesthood? What connection did Nephi have with heaven the instant the Lord spoke to Nephi the words: “I give unto you power”?

Why is it that “the powers of heaven cannot be controlled nor handled only upon the principles of righteousness?” What about ambitious men who view holding an office in The Church of Jesus Christ of Latter-day Saints as entitling them to direct, preside, control and dictate to others? What are the “principles of righteousness?”  

Now, I ask those questions not to give people reason to rebel against those who preside over them. It is not for us to weigh, measure or respond with accusations against those in positions of authority. I feel a great sympathy and pray for them. However, I offer it as a self-governing, introspective question to anyone who has any calling, family position or power over another person. Whether it is in church, or at work, or in the family, or elsewhere, the way we deal with others ought to be informed by the same standards as use of priestly authority. But these things are for internal use, not as a measuring stick to be applied critically against others.

Often we are able to see clearly the errors of others, but are completely unable to see our own glaring errors. This is why I have said repeatedly that the Gospel is for internal application only, and not for external use in judging others.

In the case of Nephi, he already held power, did he not? He had preached the Gospel, used words having such power that listeners could not disbelieve them, raised his brother from the dead, and cast out devils.  (3 Nephi 7: 17-19.) Despite all this, Nephi was called forward to receive from the Lord power to baptize?  Why? Why if he already had such great power as to be able to raise the dead, did he need a new grant of power to baptize?

Does the possession of authority in one dispensation (Moses’) continue into another dispensation (Meridian of Time)? When a new dispensation of the Gospel opens, does authority need to be conferred by angels (or the Lord) in the new dispensation? Without a commission from Christ, could Nephi continue his ministry into the new dispensation?  Why not? Did the end of the prior dispensation of carnal commandments require a new delivery of power to those serving into this era of a new covenant?  (Hebrews 8: 13.)
Does the Lord’s reference to “when [He is] again ascended into heaven” reveal anything to Nephi? To us? Does it confirm the Lord’s status, power and right? Does it confirm, also, the Lord will be leaving the Nephites again? Does it reestablish what they saw when He first appeared, that He now belongs to heaven? Do we need to keep that in mind as well?

3 Nephi 11

3 Nephi 11

I have always wanted to do something with Christ’s sermons to the Nephites. It seems to me that we’ve been running through prophecies and warnings which serve one purpose, and leaving another one neglected. Balance requires us to return to another important purpose of the Book of Mormon. Namely, testifying that Jesus is the Christ, the Savior and Redeemer of Israel and the whole world.

So for that part, we’ll turn attention to Christ’s Nephite sermons.

I’ve already dealt with what I have termed the “Ceremony of Recognition” involved in Christ’s initial appearance. That is covered in The Second Comforter and won’t be repeated here. So I’m going to skip to verses 3 Nephi 11: 18-20.

“And it came to pass that he spake unto Nephi (for Nephi was among the multitude) and he commanded him that he should come forth. And Nephi arose and went forth, and bowed himself before the Lord and did kiss his feet.  And the Lord commanded him that he should arise. And he arose and stood before him.”
The Lord has appeared, is identified and recognized by those who were at the Bountiful Temple. (This is probably an open air temple much like what we find in the Parowan Gap. If you consider the entirety of the description, it is not likely a closed structure like we build.) And those who are there have engaged in an Hosanna shout. (3 Nephi 11: 17.) When the ceremony has ended and the place has become sanctified by His presence, and the body there recognizes and accepts Him as who and what He is, the stage has been set for a further ceremonial event.
Christ speaks to Nephi. He calls his name. Important stuff. Being called by name by the Son of God! Now we’re seeing something really important. For those whose names are called by God are not merely being addressed. They are, the instant the Lord calls out their name, “called.” That is, the Lord will never speak one’s name to them unless He calls them to a work. So when we read that the Lord speaks to Nephi we know the Lord has both called Nephi’s name and called the bearer of that name to do a work. Nephi knew it. The crowd knew it. All present would have understood that Nephi just became the chief prophet of those present.
Nephi is told to “come forth.” It instantly puts us in mind of Lazarus being called forth from the tomb. (John 11: 43.) Like Lazarus, who rose from the dead by the speaking of those words, Nephi now goes forth to a new life. Resurrected from his prior status and put into a minister’s role by the Lord of all mankind.
Called, commanded to “come forth,” and endowed immediately with the Lord’s anointing voice, which bestows power and authority upon a man, (see, e.g., D&C 132: 46) Nephi arises from his kneeling position and steps forward.
Every knee remains bowed except Nephi’s. For a brief moment, as he walks forward, he alone, of all those assembled in the crowd, is the one who stands in the presence of the Lord. (c.f., Luke 1: 19). Others kneel, Nephi stands. It is honor, glory and privilege being displayed in this ceremony. Christ as King and Lord calls, His chief servant rises while all others remain kneeling. We are getting informed about the Lord and His ways in detailed ceremony conveying vast information in passing movement. It is too wonderful for words.
Nephi knows what he must do. For the servant who has been called to stand above his peers must then descend below them. Pride is unthinkable when in the presence of such a meek and humble figure as our Lord. It is required that the balance be restored. Nephi, who has been made to rise, must on his own choose to descend and abase himself. Those who seek their own glory will fall, while those who seek to humble themselves will rise again. So Nephi does what any person filled with light and truth would do in these circumstances. He comes to the Lord, falls below all, and descends to kiss the Master’s feet. He kneels again, bows to the ground. And in an ultimate sign of humility, he kisses His feet, which on any other being is the symbol of uncleanliness itself. Nephi can do nothing more to show his own submission to the Lord. He can do nothing further in ceremonial activity to say he is nothing and the Lord is everything. He can show no greater respect and gratitude. Here is a servant indeed. A chief servant to the Servant of servants! A Master and servant whose hearts are alike. Nephi is, above all else, showing to us all how we ought be.

The gentiles love those who rule over and exploit them. (Matt. 20: 25.)  But Christ’s true followers do not crave chief seats. They desire to serve. They will hold others up, even if it requires them to descend below to lift them. Nephi is not a gentile, nor one who would ever exercise unrighteous dominion over others. (D&C 121: 39.)

The ceremony now requires the abased to respond to the Lord’s command again. Nephi is commanded to “arise.” It was not enough to “come forth” to the new life. Now, having been chosen, Nephi must also “arise.” It is a terrible burden. How can man “arise?” How can a man assume his position alongside His Lord? How can one who feels more suited to kneel and kiss his Master’s feet, rise up and look his Lord in the face? It is all too much. One hardly can bear the burden and difficulty to “arise” when it is the Lord’s own countenance you must confront. Too much. Too difficult. Too heavy a burden to lay upon mere man. How does Nephi dare to respond to the command to “arise?”

Through the swirling anxiety following the command, Nephi doesn’t have the strength to do so until the realization that “arising” is the Master’s will. It is the Master’s command. It can be done through faith in Him. For He gives no command without having prepared the means to accomplish it. (1 Nephi 3: 7.) It must be possible for Nephi to actually arise. Though a lifetime’s dread and remorse says to remain on your knees, it is the Master’s will that you nonetheless arise. And so you begin the dreadful effort, and your trembling knees respond. To your own surprise you find it possible to arise and look into the face of Him who is compassion itself. There can be no pride in this, for rising is by His command, and not by your own will. You may want to join in Moses’ chorus that “for this cause you know man is nothing!” (Moses 1: 10.)  But it isn’t necessary to voice the thought. It is enough to understand the thought.

No man assumes this honor for himself. He must be called by God to stand in His presence. 
And so Nephi arose, and stood before His Lord.

2 Nephi 33: 15

 
“For what I seal on earth, shall be brought against you at the judgment bar; for thus hath the Lord commanded me, and I must obey. Amen.”
 
Another reminder of Nephi’s status. Not only does he preach the words of Christ, but he also has the authority and power to “seal on earth” his message.  He obtained this directly from the Lord. He is a trusted servant, acting in the similitude of the Savior Himself. Holding the power to seal, he proceeds to do so. Those with eyes to see will realize this is an important punctuation mark on the the final statement he leaves for us in his message.
 
The power to seal and “the Lord commanded me, and I must obey” go hand in hand. One simply does not receive this kind of authority if they will begin to freelance. They are to use it only in the manner the Lord would use it. Although the power is theirs to use, they are governed by their character to use it only according to the Lord’s command. Nephi, for example, received this acknowledgment when given the power to seal: “that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will.” (Helaman 10: 5; see 10: 4-5 for the more complete explanation.)
 
When Joseph Smith received this power it was given in connection with his calling and election made sure. It happened between 1829 and 1832, the exact date is unknown. It was reduced to writing in 1843 in D&C 132. It is my view that the revelation making mention of it was not a single event, but rather as many as five different revelations related to the same subject, all of which were dictated at the same time and included in Section 132. I’ve explained this earlier in a series of posts about Section 132. Go back and look here, here, here, here, here, and here  if you don’t remember it.
 
Joseph received this power, and this fullness between 1829 and 1832. However, by 1841 Joseph was no longer able to use it because it had been “taken from [the church].” (D&C 124: 28.) It would not affect Joseph individually, for his calling and election was made sure. (D&C 132: 49.) But if “taken,” it would affect the church.
 
Nephi’s power to “seal” his writings at the command of the Lord, and his own obedience, now make his words binding on all of us. They become covenantal. Hence the reference to remembering “the new covenant, even the Book of Mormon.” (D&C 84: 57.) It is not merely interesting doctrine, nor even prophecy, but has reached covenantal status by virtue of the priestly seal placed upon it by Nephi. We ignore it at our peril. We define it as just a volume of scripture at our loss. It was intended to be studied and followed as the means to reassert a covenant between ourselves and God. By following its precepts we can return to God’s presence where we are endowed with light and truth, receive intelligence and understanding. Each of us is invited to make that return. Nephi lived it, and as a result was able to teach it. We should do the same. That is, live it to be able to understand and then teach it. It is the doing that leads to the understanding.
 
There is a great deal of what Nephi taught that we have not considered. 
 
Now let’s talk bout the remnant.

2 Nephi 33: 14

“And you that will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb of God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day.”
  

From Nephi’s perspective, if you deny his message, reject what is taught, and walk away from his teachings, then you “will not partake of the goodness of God.” You have been offered fruit from the tree of life, and you’re just unwilling to “partake of that goodness.” It is ingratitude and foolishness. (D&C 88: 33.)
This word “partake” hearkens back to the tree in Lehi’s and Nephi’s dream. (Lehi’s version is found in 1 Nephi 8.) People prefer to go join in a crowd inside a building. The building is a symbol of man’s work. The “arm of flesh” is used to build such structures. No matter how “great” or “spacious” such work may be (1 Ne. 8: 31), it is nonetheless the product of human labor. In the dream, those who enter into the building do so to join the multitude in mocking and scorn of those who choose the tree instead. (1 Ne. 8: 33.) In contrast to this, the tree bearing fruit is a product of nature–God’s product. Man’s labors do not produce trees. Without God, trees do not exist. Man cannot take credit for either the tree or its fruit. It is a gift given to him.
Now the gift must be obtained by coming to the tree. You cannot partake of its fruit while standing at a distance. You must go to the tree, take the fruit in your hand, and “partake of the goodness of God” before you are able to realize how “delicious” this goodness truly is. (1 Ne. 8: 10-12.)
So Nephi’s invitation to “partake of the goodness of God” is a reminder at the end of his record of the visions he received at the beginning of the record. Come, partake, be saved.
What would you need to do in order to “respect the words of the Jews, and also [Nephi’s] words?” Why does he add “and the words which shall proceed forth out of the mouth of the Lamb of God?” Does this mean that if you have “respect” for Nephi’s words and the Bible, you will receive other words? Words from “the mouth of the Lamb of God?” Does it suggest you will speak directly with Christ? That part of the fullness of this process is to once again speak to and hear from “the Lamb of God?”  Will it result in Christ speaking to you in the flesh? (2 Nephi 32: 6.)
Why will Nephi’s words “condemn you at the last day?” Why does Nephi bid an “everlasting farewell” to those who won’t “partake of the goodness of God?”
Is Nephi uncharitable? Are his words harsh, unkind or intemperate?  Should he be praising us more and condemning us less? Is this a “hard thing” he has spoken to us? (1 Nephi 16: 2.) If it is not harsh, unkind, or intemperate, then should this kind of warning be given by anyone who is concerned for the salvation of your soul? Why? If your messengers don’t challenge you to repent, but instead use smooth words, reassuring you in your present course, would their message conflict with Nephi’s message? What would you make of such a conflict between their praise and reassurance, and Nephi’s stark warnings?

2 Nephi 33: 13

“And now, my beloved brethren, all those who are of the house of Israel, and all ye ends of the earth, I speak unto you as the voice of one crying from the dust: Farewell until that great day shall come.”

When Nephi paraphrased Isaiah 29 in the 2 Nephi 27, he appropriated Isaiah’s words to the coming forth of the Book of Mormon. He adapted them making a paraphrase rather than a quote. (I explain the reasons for this in Nephi’s Isaiah.) Here he uses the Isaiah materials again to identify who he (Nephi) is: “the voice of one crying from the dust.” The primary audience for his writings will be those who come to read the book in the last days; when mankind will be in possession of the record which has been printed and distributed to the masses.

Nephi’s primary audience for his teachings are those who, like us, live in the last days after the Book of Mormon has come to light. Although Nephi’s descendants would have access to these same records, their greatest work and worth would be in the last days. Hence Nephi identifying himself as a “voice of one crying from the dust.”

There is also a secondary meaning. Because Nephi was mortal, he was made of the “dust of the ground.” (Moses 3: 7.) He was a man testifying to the truthfulness, as a witness in mortality, of the great things which exist beyond the veil. He is one of us, and yet able to tell us of things to come. Therefore, his witness is given in mortal weakness, but with the power of God behind it. His own strength is dust. The power of Christ to redeem, however, is without limit.

Three distinct groups are addressed in the message: Nephi’s descendants, called his “beloved brethren.” They are “brethren” rather than “children” because they would descend primarily from his brother’s seed who would overcome his. But there would be a mixture of his among them. So they were his “brethren.”

The second are called “those who are of the house of Israel.” These are the Jews, or others who keep their identity with Israel. Not the gentiles, who have been lost and must gain covenant status one by one, and thereafter live true to the covenant in order to be redeemed. “Those who are of the house of Israel” have been previously identified and discussed by Nephi in the Nephi 28.

The final group is “all ye ends of the earth.” That is, the gentiles, heathen, and those who are not otherwise included even in prophetic mention. All mankind. All the ends of the earth may receive what is offered and attain to covenant status, if they repent, acting no deception, without hypocrisy, following Christ. And all are included in the broad sweep of Nephi’s invitation to come to Christ.

His “farewell” is “until that great day shall come.” That day is when you see the Lord in judgment with Nephi there beside Him. At that time you will be “face to face” with Nephi, accounting for your heed or neglect of his message. He just mentioned that in the prior verses. He now bids you good-by until that moment. So you should look forward to meeting Nephi at this point. Although you need to take his message seriously if you intend to enjoy the moment.

What other prophets have warned us that their message will confront us in the presence of Christ while he, the prophet-messenger, is there with us at the moment of judgment? Nephi is in a very small group of qualified messengers whose words should be taken with soberness and respect. He is a towering figure when measured by the correct standard. We seldom encounter such a man. When we do, we would be well advised to take counsel from him.

What more can he have said to alert us to the importance of his message?

2 Nephi 33: 11-12

2 Nephi 33: 11-12:


“And if they are not the words of Christ, judge ye—for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of him to write these things, notwithstanding my weakness. And I pray the Father in the name of Christ that many of us, if not all, may be saved in his kingdom at that great and last day.”


You judge. You decide. If you don’t believe, Christ will vindicate Nephi’s teachings, and you will learn just how wrong your judgment was. For Nephi will be at the judgment bar with Christ. You will stand “face to face” with Nephi as you stand before Christ. You will see, along with all those who abuse and treat true messengers as “things of naught,” that you have rejected Christ when you rejected His words delivered by one authorized to speak in His name. Nephi invites you to judge his words with the confidence of knowing that he was given power to say all he said. And he had the Lord’s confidence because he didn’t say anything about what the Lord instructed him not to speak about.


You will one day know Nephi was “commanded of [Christ] to write these things.” Nephi was commanded despite his “weakness.” In this context “weakness” is a relative thing. Because Nephi had seen the Lord his perspective allowed him to measure himself against perfection. It allowed him to assess the difference between the Lord as Teacher, and Nephi as servant. 
The holiness, majesty and power of God were known to Nephi. He had already had the experience of seeing the absolute standard of holiness in Christ. For most people this will come at the last day, and will result in them understanding, for the first time, that they should have repented. (Mormon 9: 3-5.) Nephi had already been able to reconcile himself to Christ. Therefore Nephi knew of his own “weakness” and of the power of redemption found through Christ.


Nephi’s prayer was for the redemption of all. He hoped that “many of us, if not all, may be saved in his kingdom at that great and last day.” Nephi knew he had been redeemed. Yet he identifies with all of us who read his words, and hoped all may be saved.


The measure of a prophet’s ministry is in the salvation of others. Nephi does not celebrate his own redemption. He agonizes over the salvation of others. He labors for the redemption of “many…if not all” of the rest of mankind. This is the pattern. Redemption causes the redeemed to work for the salvation of others. Perhaps it might be better put that the reason someone obtains the kind of redemption Nephi obtained is because they are of a character to work for the redemption of others. There is no reason to withhold the promise of eternal life from them, because others will be redeemed as a result of their redemption. They will labor, preach, teach, intercede, seek, pray, and work tirelessly to bring others to the tree of life. They become a fellow-servant with Christ and labor alongside Him in the work of redeeming others. This is one of the reasons for the parable of The Busy Young Man in Ten Parables.


Nephi is working directly toward redemption of others. There is no secondary or indirect route being taught. There is no attempt to get some kind of “activity” started, or to introduce a program to do anything apart from bringing you to repentance. He wants you to approach Christ directly through the power of the baptism of fire and the Holy Ghost, which will teach you all things you should do. He wants you to hear and speak with the tongues of angels. He does not want to entertain, distract, or emotionally move you. He wants you to come to Christ. Nephi only tells you the minimum about himself, giving only such information as may be relevant to his message concerning Christ. To the extent he is able, Nephi consistently draws your focus to the Lord.


There is great understanding of how a true friend of Christ lives, acts and thinks found in Nephi’s writings. They are a urim and thummim into what you find in a man of God. Imitations will always exist.  But the real thing is going to be far more like Nephi than Joel Osteen. More sleeves rolled up and fewer cuff-links.


I do hope we may all join Nephi and are saved in the kingdom at that last day. I hope we recognize how great Nephi’s teachings are, and how they address our day with the message we need to hear and heed.

2 Nephi 33: 10

2 Nephi 33: 10:


“And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good.” 

After the conditional statement warning the gentiles of their need to be reconciled to Christ, Nephi speaks to his “beloved brethren” and the “Jews,” but omits specific mention of the gentiles. Instead he refers to “all ye ends of the earth.” This would include all those who are neither Jew, nor Israelite, nor gentile. This is a lot of people who are called “heathen” because they have little direct prophetic mention. Nephi, for example, only refers to them once in his writings. (2 Nephi 26: 33.) In that single reference Nephi promises all, if they will repent and return to Christ, can be saved. All are invited. All can come. Everyone may learn of Christ, find Him and be saved.

There is a distinction between God’s absolute willingness to accept all who will come to Him, on the one hand, and the prophetic foreknowledge of who would accept the invitation, on the other. The opportunity is open for all. There will be few who will accept.

Nephi’s testimony is based on Christ and employs both Christ’s doctrine and teachings. He assures us as readers that if we are willing to accept his writings we are, in fact, accepting the words of Christ. If you believe Christ, you will believe Nephi. For almost everything Nephi has written comes directly or indirectly from Christ. To believe in Nephi’s words is to believe in Christ, and to believe in Christ is to accept Nephi’s words.

Think about that for a moment. Nephi does not leave you wondering if the message will save you or not, whether he has some special inside information or not, or whether he has seen the Lord or not. He is direct and does not require you to guess. He has not adopted any equivocal or carefully studied words or phrases to tell you about Christ. He is blunt, even plain. His words offend those who are unwilling to surrender their sins and repent. He says what he has written “are the words of Christ.” This means that before he taught, before he wrote, before he concluded his testimony, he consulted with and obtained approval from Christ.

There is nothing vague in Nephi’s warnings, nor unclear in his message.

He openly invites the gentiles to repent. He does so repeatedly. He tells us that with the exception of only a few, we are condemned and will fail in our dispensation. As to those few, he warns us that we will be prone to err because of the things we are taught. (2 Nephi 28: 14.) He offers us a clear, light filled body of teachings that will clarify for us the body of doctrine that will save us. However, we must take his warnings seriously and study them with care. 

Imagine how much effort and thought went into preparing to carve into the metal plates. Imagine the amount of thought he employed before undertaking the final, permanent etchings to complete his ministry. His brother commented about how arduous the process was during his writing on the same plates. (Jacob 4: 1.)

Nephi saw our day, and knew how difficult it would be for us. He wrote a message to be preserved and available no matter who would lead us, no matter what messages we would hear, no matter what confusion would develop. He gave us a message to announce the conditions of salvation over the heads of any foolish, vain or false teachings. They are a lifeline extended to the gentiles, as well as his beloved mixed blood descendants (the remnant), and the Jews.

Nephi knows his words will teach anyone who accepts them “to do good.”

The gentile problem is not in reading his words, but in “believing in them.” Gentile interpretation almost always involves unbelief. We do not let his words hold their “plain meaning” but want to construe them, read into them praise, and remove from them the blunt warnings given us. We want to make ourselves justified by the words that warn, condemn and challenge us to do more. Our unbelief separates us from Nephi’s message even as we read his words.

It does no good to argue with him. It does no good to juxtapose his words of counsel and warning with other words of comfort and reassurance. He is alarmed by our condition and warns us to flee from error. We want to read into these words other ideas Nephi never intended.

When we began back with Alma, Chapter 13, it was with the idea we would let the words speak for themselves. We were going to try and see what was being said apart from our own desires or hopes.  We’ve been trying to let Nephi have his own words and meanings as we’ve been looking at his teachings, as well.

An inspired teacher will not offer their own words and pretend they come from Christ. They are not going to dare speak in the name of Christ if they offer only their suppositions, hopes, and understanding. They know, as Nephi, that to do so is to take the Lord’s name in vain, and to preach for doctrines the commandments of men. It is often the case, however, that men will urge their own views hoping to make them more convincing, while using the name of Christ. Surely every such teacher will be held to account before Christ for every idle word spoken in His name without His authority or approval.

Nephi knew this doctrine. Nephi understood how weighty a matter is was to use the Lord’s name in connection with teaching doctrine. Nephi writes in the full confidence that the Lord has approved his message, inspired his words, and will vindicate them to those who will believe them.

Personally, I would hardly dare to teach doctrine if I did not know what I say to be true. Nephi’s example is perhaps more important in this respect than in any other. He is surely worthy to be called a “teacher and a ruler” by all of us. (2 Nephi 5: 19.)

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?