Tag: Nephi

2 Nephi 32: 8

2 Nephi 32: 8:

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

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

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

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

2 Nephi 32: 7

2 Nephi 32: 7:

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

2 Nephi 32: 4-5

“Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark.  For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do.”
 
Comprehension of the “doctrine of Christ” is not based on command of a vocabulary or mastery of an argument. It is based on gathering light. Light is gathered by heed (obedience) and diligence alone. (D&C 130: 19.) By following the light you have received already, you grow in light. (D&C 50: 24.) This process leads to the “perfect day” where the light has chased away all darkness. This is how we, like Christ, can grow from grace to grace until we also receive a fullness. (D&C 93: 20.)
 
If you do not do this, then you may acquire a vocabulary with which to discuss the subject, but you will not have the light to comprehend it. Light can be shining all around you, but if you do not acquire light within yourself by your actions, you cannot comprehend the light.  (See, e.g., D&C 6: 21; D&C 10: 58; D&C 34: 2; D&C 39: 2; D&C 45: 7; and D&C 88: 49.)
 
If it perplexes you, then ask God for understanding. He will tell you what to do.  Follow His instruction. In this way you qualify to receive further light and knowledge by conversing with the Lord. He knows perfectly what you lack, and by the Holy Ghost within you will tell you what you must do.

If you will not humble yourself and ask for this to be made known to you, then you cannot be brought into the light. Then the only result will be to perish in the dark.

If you will follow the steps with the required real intent, acting no deception before God as you do, then you will receive the Holy Ghost.  It will be unlocked to tell you what you lack and what you need to do. This inner light is a powerful source which can literally tell “you all things what ye should do.”

 
It is in the doing that you find the learning.  It is in the act of following Him that you learn to be like Him. Obedience is the means by which you gather light. The commandments are revelations of the inner person you ought to become. They are how you grow in the flesh to comprehend God in the Spirit. Your body is a veil that keeps you from Him. By subordinating the will of the flesh to the will of the Spirit, you gain light and truth.
 
Do it to understand it.
 
Once you understand you will be able to tell when someone speaks with the power of the Spirit words of eternal life, or if they are, as Nephi puts it: “perishing in the dark.”  There are many who claim to speak on the Lord’s behalf who declare false, vain and foolish things. While they will be held to account for that, the point is not to condemn them. They may yet see the light, and repent and return.  The point is that you must avoid being misled by those who would lead you astray. The few humble followers of Christ are warned that they will be taught the precepts of men and must use caution to avoid being misled. (2 Nephi 28: 14.) We’ve discussed that already.
 
The proportions and the balances required to see things aright are too fine, too subtle and too difficult to put into words. They are harmony. Nephi’s teachings are woven into one great whole. There are not isolated strains to be taken from the great whole and then given undeserved importance. They must fit together. You can only accomplish that when you see the whole by the light of the Holy Ghost within you.
Nephi is both pleading and warning in these two verses. He wants you to go to the source and be directed from there. To have the words of Christ available to you. To hear the words of angels as you draw near to the light. If you do not, then it is because you refuse to follow the steps he has described.
 
You must act to know. Without following through in your heart (which you cannot ever deceive) you can’t draw near to the light. The discussion in The Second Comforter walks through line upon line that walk back into the light, and ultimately into Christ’s presence.  It is a modern manual to find Him.

2 Nephi 31: 21

2 Nephi 31: 21:

“And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen.“

This is “the way” to salvation. Nephi adds: “and there is none other way.” What does it mean there “is none other way?” Does that mean any religious system, institution, process, explanation or additional doctrine cannot save you? Is it true that you either enter in through this method or you cannot be saved? Is the purpose of the other rites, rituals, ordinances and teachings merely to bring you into this one true “way and there is none other way?” Or do you need to look for additional things, helps, ordinances, confirmations, and blessings to be conferred?

What of the other Gospel rites? They did come from God, didn’t they? How are we to understand the relationship between other ordinances, even “higher ordinances” and this “doctrine of Christ” being explained by Nephi?

Clearly the “doctrine of Christ” is intended to give you the underlying basis for all salvation. There is no other “name given under heaven whereby man can be saved in the kingdom of God” apart from Jesus Christ. He is the one who, by His obedience and sacrifice, put power into the plan of salvation. We know this to be true from everything declared by the prophets of God. But what about “this is the way; and there is none other way.” What does that mean?  Does it exclude other ordinances or processes?  Does it make the Law of Moses no longer binding upon Nephi and his posterity?

Clearly following Nephi’s ministry, his descendants did not abandon the Law of Moses.  (See, e.g., Jarom 1: 5; Alma 25: 15.) And so, if there is “none other way,” it did not mean that the Nephites were to abandon practice of the ordinances then in effect. Nor does it mean that we abandon the ordinances now in effect in our day.

It is not that the ordinances are essential, but that the purpose of the ordinances are essential. The underlying meaning is essential. The “doctrine of Christ” becomes possible to understand, live and receive as you follow the ordinances. They are “helps” to bring you into this correct path. You will honor them, conform to them, seek for them, in order that you may inherit the blessings of the “doctrine of Christ.”

Why are ordinances instituted? They are to bring you to the point where you inherit in your body and spirit these great blessings of the “doctrine of Christ.” They prepare you.  Their effect is to qualify you, instruct you, advance you toward this goal of receiving the blessings found in the doctrine of Christ as expounded by Nephi in this chapter. Once ordinances have been adopted, it is then unlikely you can ignore them and receive what is promised by the “doctrine of Christ.” How can you refuse what is offered and still accept the underlying gift? How can you mix ingratitude and gratitude?

Is it important, therefore, to keep the ordinances intact? If changed does some of the communication involved in preparing you to receive the “doctrine of Christ” lose something?

For example, without the shedding of blood there can be no covenant. Christ’s blood is the culminating event which shed blood to activate a covenant between God and man. However, even after Christ’s sacrifice, we are still required to offer sacrifice, and even the return of animal sacrifice will happen at some point in this final dispensation. The Law of Moses was fulfilled and will not return. However, the sacrifice of blood by animals which was before the Law of Moses will return. As Joseph Smith taught: ““These [animal] sacrifices, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully restored and attended to in all their powers, ramifications, and blessings. This ever did and ever will exist when the powers of the Melchizedek Priesthood are sufficiently manifest; else how can the restitution of all things spoken of my the Holy Prophets be brought to pass. It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this has never been spoken of by the prophets; but those things which existed prior to Moses’ day, namely, sacrifice, will be continued.” (TPJS, p. 173, D.H.C 4:212)

When the penalties existed in the Temple ceremonies of our dispensation, we were reminded of the shedding of blood required for a covenant. When removed, we lose some of that memory. How would penalties involving the shedding of blood prepare people for the return of animal sacrifice? Would it help remind them that shedding blood is required to establish a covenant? Even this final Dispensation of the Fullness of Time could not be an effective covenant without the shedding of blood to seal the testament or covenant. (D&C 135: 3.)

Does the Gospel of Jesus Christ require the sacrifice of all things? (We’ve explained this before in relation to the Lectures on Faith.)  If so, then how do we obtain the blessings we desire from the hand of God without being willing to make a similar sacrifice? If it is required, then how do we qualify to receive this baptism of fire spoken of by Nephi that will purge us from all sin and permit us to speak with a new tongue? How is this sacrifice made apart from the irrevocable commitment made within yourself to “endure to the end” by laying upon the altar everything you have, even your own life if necessary, to build up His kingdom? How, in a fallen world filled with sin, in a day where there is no sacrifice or consecration being made by others; how do you do that? What does the “doctrine of Christ” allow you to do without regard to the sins and errors you find all around you? Even if all the world is content to remain Telestial, or some few encourage only a Terrestrial law be followed, can you still find and live the “doctrine of Christ?” Does Nephi’s teachings require you to be anything or anyone special or noteworthy in this life? Can you do this in private, between you and God? Can you follow the “doctrine of Christ” by what you think, ponder, pray, say, do and believe?

This statement, which concludes the exposition on “the doctrine of Christ” is concluded using the names of “the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen.” Although only a few will recognize this, it is a formula used when using the sealing authority. If you are aware of this, then you would realize what Nephi has done is declared that he possesses the Patriarchal Priesthood authority, which invariably includes the power to seal. He will mention “sealing” his testimony again before he concludes. But if you know this is a formula employed in connection with this authority, you will recognize it. Within the ordinances of the church, we use this formula when baptizing and again when sealing a marriage in the Temple.  All other intermediate ordinances are done “in the name of Jesus Christ.”

2 Nephi 31: 18

 
“And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive.”

This is the path to “eternal life.” It is “strait and narrow,” but it is the way to eternal life. What is eternal life?

 
Why is the path “strait and narrow?” Is it to deprive you of something, or is it to direct you toward the only path where abundance can be obtained? If you become connected to the “true vine,” are you then able to “bear fruit?” (John 15: 4-7.) If you bear fruit, what can you ask of Him that He will not give to you? (John 15: 7.) What does that mean? Have you read Beloved Enos? If so you will understand what is being discussed.
 
By doing as the Father and Son have asked, you “receive the Holy Ghost.” What does it mean to have the Holy Ghost dwell within you? (D&C 130: 22.) How does a spirit dwell inside a person? How does that spirit become “Holy” and the third member of the Godhead? If the scriptures say, and Christ taught that those who receive God’s word are gods, what does it mean? (John 10: 34-36.)
 
Did you notice the Father and Son promise the Holy Ghost, and when you receive it the Holy Ghost bears witness of the Father and Son? The first promise to you the last, and the last bears witness of the first. In one eternal round, the doctrine of Christ includes all members of the Godhead combined into a witness that will come to you, take up residence within you, and make you a vessel of the promises  fulfilled. You are to return home, and take your abode again. Or, more correctly, permit Them to take up Their abode with you. (John 14: 23.)
 
You become the record of God’s dealings with mankind. You become the promise of God’s presence, for you fulfill “the promise which He hath made.”
 
You receive the “record of heaven” or, more correctly, the Record of Heaven, for it is a proper name and title. (Moses 6: 61.) When it has come to you, then this Record of Heaven will abide with you. You will be the one who possess the “peaceable things of immortal glory.”  You will know “the truth of all things” for it will reside within you. (Moses 6: 61.) You will understand wisdom, for she will be with you. You will know mercy, possess truth, and be capable of performing judgment, for the judgment you judge will not be yours but will be given to you. (3 Nephi 27: 27.) God will dwell within you.
 
When He appears to you, you will see Him as He is, for you will be at last like Him. (1 John 3: 1-2.) If you can understand this, then you will purify yourself to receive it. (1 John 3: 3.) For the baptism of fire and the Holy Ghost will purge and purify, refining you with that holy fire. (Mal. 3: 2.)
 
This doctrine of Christ will bring you in contact with God. You were meant to return to the Family you came from. It is the homecoming you have always felt was needed. You do not belong here. There is something higher, something more holy calling to you. It is not found in an institution, or program, or award, or office. It is only found in God, who is your home.
 
The doctrine of Christ is the doctrine of God’s return to be with you and abide with you. It is Him coming to sup with you. He has been knocking at the door all these years seeking entry into your life. (Rev. 3: 20.) If you let Him come in, He will prepare a throne for you. (Rev. 3: 21-22.) Only those who have descended will be permitted to rise. Only those who humble themselves can be exalted. (Matt. 23: 12.) While all those who rule rather than serve, will be disappointed. These are they who declare themselves worthy to be followed and insist they can use compulsion. They pretend to be on the Lord’s errand while they are on their own. They crave dominion over others but will be cast down. They will be denied priesthood, and be left begging for water to cool their tongues for the torment of it all. (D&C 121: 37 and Luke 16: 23-24.)
 
How much better is it, then, for us to repent?  It seems foolish to do otherwise. I find I’m persuaded by Nephi.

2 Nephi 31: 17

2 Nephi 31: 17: 

“Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.” 

You must “do the things which I have told you I have seen that your Lord and your Redeemer should do.” You must “follow Him.” There is no other way nor name given under heaven to obtain salvation. (Mosiah 5: 8.)

It was for this reason Nephi was “shown” these things. The Lord and His Father taught Nephi so he could in turn teach others, including us.  The message was intended to save many, not just Nephi. But we must give heed to the message when we hear it.

The “gate by which ye should enter is repentance and baptism by water.” You must repent first. Then, having repented, receive baptism by water. When this is done, “then cometh a remission of your sins by fire and by the Holy Ghost.”

Without the “fire” to purge the sacrifice upon the altar, it is not cleansed. It cannot become holy unless exposed to that fire.

But note – this is automatic. It is not by the laying on of hands. The laying on of hands for the gift of the Holy Ghost is not required in this teaching. Nephi, with elaboration from the Father and the Son, is teaching that this is an event that follows the process of “repentance and baptism by water.”  That is, the ordinance of baptism, when accompanied by repentance and done right, is the reason for this event. 

Laying on of hands is for “the gift of the Holy Ghost” so there may be a companion and guide for a person. This is an ordinance. It is also the moment one is confirmed a member of the church. But it is not necessarily co-equal with receiving “fire and the Holy Ghost” as described here. There is nothing that excludes it from being coincidental in time, however. They may happen at the same moment. That is, after baptism, and while receiving the laying on of hands, one may receive both the gift of the Holy Ghost, and also fire and the Holy Ghost. As a result one is renewed in the manner described in this chapter. They are not co-equal.

Laying on of hands does not appear to be an ordinance in the Book of Mormon until the coming of Christ in 3 Nephi. The only potential exception is found in Alma 31: 36, where Alma “clapped his hands upon them who were with him” and they received the Holy Ghost. This is similar to the Lord “breathing” the Holy Ghost upon His disciples. (John 20: 22.) They were instructed to lay on hands, and would perform that act rather than breathing upon those who were to receive the Holy Ghost. The ordinance is different from “clapping” or from “breathing” and involves the process we follow in the church today. (D&C 33: 15.)

The baptism of fire and the Holy Ghost promised here is given without man’s involvement, comes from heaven, is promised by both the Father and the Son. It is a signal of redemption, purification and holiness. It is included in the “gate” for entering into God’s presence.  For God is a “consuming fire” and those who enter into that presence must be able to endure that fire. (Heb. 12: 29; see also Deu. 4: 24.)  Without the capacity to do so, a person would be consumed by the flames. (Lev. 10: 1-2.) The fire and the Holy Ghost are also given as a sign to the recipient that they may know it is safe for them to enter into God’s presence and not be consumed. In earlier versions of the First Vision, Joseph described the “pillar of light” as a “pillar of fire” which gradually descended. He wondered if the trees would be consumed as it descended, but seeing they were not he thought it safe for him to be exposed to it as well. When it fell upon him, the vision opened up and he saw the Father and the Son.

Christ also entered into this glorious light on the Mount of Transfiguration. (Matt. 17: 1-2.)

We are to do as Nephi instructs, “do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter.”

We live below the standard Christ set for us.  We needn’t. Have faith. Press forward feasting on His words. You can and will find Him there.

2 Nephi 31: 15

“And I heard a voice from the Father, saying: Yea, the words of my Beloved are true and faithful. He that endureth to the end, the same shall be saved.”

The dialogue continues. It is clear the conversation being reported by Nephi is one where both the Son and the Father spoke to Nephi, and contributed to the dialogue. A question was posed about whether Nephi heard this in connection with his vision of Christ’s mortal baptism by John the Baptist. He certainly beheld that event. (1 Nephi 11: 27.) However, the testimony and teaching of both the Father and Son regarding baptism, as reported by Nephi in this final sermon, are separate from that event. They are an independent revelation and explanation to Nephi, where both the Father and Son taught the importance of baptism.

We also have the important condition set out of “enduring to the end” as a requisite for salvation. A while ago there was a question about the concept of “enduring to the end” and the Second Comforter. They are directly linked. You cannot have a great season of concentrated effort, followed by abandonment of purpose. If it is in you to abandon the journey, then you will never qualify to receive these blessings. The Lord knows the intent of the heart. The preceding verses describe how the Lord measures the heart. You cannot deceive Him.

The Lord also knows whether it is in you to “endure to the end.” Whether the end has come is irrelevant to Him. He beholds all things, past, present and future. (D&C 130: 7.)  Therefore, He knows if you are willing to “endure to the end” before your life has been lived.

Enduring to the end, or the fixed purpose to always serve God so that you may always have His spirit to be with you, is essential to salvation. You claim this is your determination every time you take the sacrament. (D&C 20: 76-79.) Whether you take this commitment seriously or not determines whether you are destined for salvation or not. It also determines if you are qualified to receive His personal ministry and comfort.
The Father declares: “Yea, the words of my Beloved are true and faithful.” The reason Christ is the Father’s “Beloved” is directly related to His words being “true and faithful.” That is, Christ only does and says what He knows represents the Father’s will. He has done this “from the beginning.” (3 Nephi 11: 11.) He represents the “Word” of the Father because you can find in Christ’s words and deeds the very word of the Father. (D&C 93: 8.)

It is this that qualified Christ to be the Redeemer. His words are faithful and true. So are Nephi’s. The words are the Lord’s though they were delivered by a man.

Nephi, having been true and faithful in all things, was able to converse with the Father and the Son through the veil and receive from them further instruction, counsel, warning, and comfort because of the things he learned. This is the pattern for all of us.  This is the culminating message of the Gospel of Christ.

2 Nephi 31: 13

“Wherefore, my beloved brethren, I know that if ye shall  follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.” 

Now we get the explanation of what it means to “follow Christ.” It is not merely the act itself, but the underlying intent of the act.  To follow Him requires:

-Full purpose of heart. What does that imply or require?

-Acting no hypocrisy. How so?
-No deception before God. Can a man deceive God?
-Real intent. What does “real intent” include?
-Repenting of your sins. How does one repent of their sins?
-Witnessing unto the Father: How do you witness to Him?
-Willing to take upon you the name of Christ. How?

The only way I can think to touch upon Nephi’s meaning is to get personal about this process. It is by how I have lived that I have come to understand Nephi’s meaning.

I remember as the missionaries were teaching me that I came to the conviction that the restoration of the Gospel had indeed happened. It was not a happy thought. I did NOT want to become a Mormon. It seemed like a terrible change to attempt to make, in what was an otherwise content life at the time. As a lifestyle some of it seemed to have merit.  Not drinking, smoking and living a higher moral standard certainly made some sense to me. But the association with Mormons had no appeal to me at the time. I thought them shallow and artificial in many ways, and did not want to become immersed in a society that seemed to be either a pretense, or if not, then living a standard I could never attain.

I reluctantly accepted baptism, not because I wanted to become Mormon, but because I truly believed it was the restored Gospel of Jesus Christ. However humiliating it may be to associate with a social group I had practically nothing in common, it was the right thing to do before God. I told God that I was doing this because of Him, and that I doubted I could live these standards, doubted I could be happy among these odd people, that I did not know if they were really sincere, but that I was. I intended to try to leave such sins behind as I understood I was committing, and to attempt to become part of the artificial life-form known as “Mormon.” But I doubted my capacity to continue on to the end. In all this I was absolutely sincere, but completely hopeless about what it would result in over the long run.

I was, in fact, willing to take upon me these obligations as a matter between me and God.  However badly it may turn out between me and other Mormons, I expected that as between me and God it would be better than alright. I thought it would please Him.

So I was baptized.

Oddly, upon baptism things changed. A great deal, in fact. What seemed unlikely for me to be able to do under my own capacity, became almost second-nature. These people who I feared I could never fit in with became my brothers and sisters. It took a surprisingly short time and I found that what I feared most was the lightest of burdens to carry. Associating with other Mormons was delightful. I found that I loved the Mormons and I loved being one of them. It ceased to be “them” and “me” but turned into “us” and “we.”

And, by damn, we are a peculiar lot. We’re the oddest people on the planet. Peculiar doesn’t even begin to capture our quirkiness, phobias, longings, hopes, aspirations, misunderstandings, convictions, genius mixed with stupidity, juxtapositions of truth and error, traditions and deep doctrines. We’re a cacophony, really. But underlying it all is a hope that we are on the right track and a conviction that we’re going to please God even if it requires us to offend Him.

I appreciate the faith restored through Joseph at a whole different level than the one which brought me into the fold. It IS true.  Abidingly and without any failing, the faith restored through Joseph is the Gospel of Jesus Christ.

The sad truth is, however, that faith has not been preserved as Joseph brought it back.  Even from the time I was baptized in the waning four months of President Lee’s administration until today, the faith has undergone a radical revisionism. Today it isn’t even what President Kimball presided over. It is becoming increasingly altered, bureaucratized, regimented and turning into a religious product managed by an increasingly menacing middle-management which prefers rules and regulations to the Spirit and truth. They manage it as if it is another Fortune 500 company whose product line is religion and religious paraphernalia. The Spirit increasingly withdraws from our councils, our conferences, our private as well as public conversations, because it is grieved, and not many people seem to notice as it does so.

The faith I joined still exists. But it is covered by layers of sediment making it progressively more difficult to breathe life into it. That original faith, the one that attracted me, was always meant to connect the believer to Christ. Directly, and without intermediaries. Each Saint was to be a prophet, because the testimony of Jesus is the spirit of prophecy, according to John the Beloved. 

But I began this process “acting no hypocrisy” and I will finish it remaining so. My “real intent” is before God, and the resistance, opposition and criticism of men will not alter that. Indeed, it cannot. As soon as I respect the opinions of men more than the “full purpose of heart” required of me, I cease to be “willing to take upon me the name of Christ.”

I understand Nephi’s words. I live them. I cannot do otherwise at this point. It is for that reason, therefore, that I have been privileged to receive “the baptism of fire and of the Holy Ghost;” which has permitted me from time to time to “speak with the tongue of angels, and shout praises unto the Holy One of Israel.”  It has not been easy. It is certainly not what I wanted when missionaries interrupted a content life, and introduced this inconvenient faith to a reluctant 19-year old. It was not what I expected when the journey began before baptism, nor what I thought would then follow immediately after I was baptized. I find now, as I survey the altered and altering faith practiced by the Church I belong to, there are increasingly more troubles in living and acting with:

-Full purpose of heart

-Acting no hypocrisy
-No deception before God
-Real intent
-Repenting of my sins
-Witnessing unto the Father
-Willing to take upon me the name of Christ

But that will always remain a matter between the Father, the Lord and myself. Nephi lived these things, too. It was for that reason he understood them and was able to set them out with clarity in writing. Light and truth, which is intelligence, only come as a consequence of living it.

I will never stop being Mormon, nor forsake the faith I have accepted. I love associating with the Saints. I’m also glad to not be a part of leadership. I wouldn’t want the condemnation that accompanies leading these people in the course that we are currently set. It is better to practice the faith as I understand it, explain it to those who care to listen, support those who try to keep my ward family at peace with one another, and raise my children to respect the light and truth.

I am content. More than content, I am filled with joy and hope for what lies ahead for myself and all those who have the testimony of Jesus.

2 Nephi 31: 12

“And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do.”
Notice that immediately following the quote from the Father, Nephi adds a quote from the Son. Here Nephi makes it clear that the Father said to Nephi what is quoted in verse 11, because he adds, “And also, the voice of the Son came unto me, saying…” As soon as the Father stopped speaking, the Son added the comment he now quotes.

This contradicts what is an often referred to Mormon legend. Our legend is that the Father does nothing other than introduce the Son. This comes from a misreading of the Joseph Smith Translation of John 1: 18. This verse is rendered in the JKV as follows: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”  In the JST is is changed to read: “No man hath seen God at any time except he hath borne record of the Son; the only begotten Son, which is in the bosom of the Father, he hath declared him.”  This is the basis for asserting the Father doesn’t ever speak, apart from introducing and bearing testimony of the Son. It is clearly a false notion, however, as the Father has many quoted words in the Book of Mormon. The fact the myth exists is, once again, evidence of how little we have as a people studied the Book of Mormon.

Well, returning to this verse, we find that the promise of the Holy Ghost is made by the Father! That is, Christ is saying when the Holy Ghost is sent, it is a gift from “the Father.” Indeed it is! The Father of our spirits (Heb. 12: 9) has given us all that spirit which dwells within us. (D&C 130: 22.)
First the Father tells us to be baptized and follow Christ. Then Christ adds to it the plea: If you do that you will receive the Holy Ghost as a gift from the Father. So “follow me, and do the things which ye have seen me do.”
How seamless the will of the Father is with the desire of His Son!
How eager are both the Father and the Son for us to come to them!
How consistent is the message we receive from both the Father and the Son!
There is no other record in all scripture that puts together the promises of the Father and the plea of the Son like Nephi has done here!
How great a prophet was Nephi! How trusted and familiar must he have been with both the Father and the Son to be able to deliver this message to us!
Let it sink in. Let it be understood. Then, realize Nephi was a man just like you and I. He suffered, toiled, was rejected, fled and worked in obscurity to follow God against the active opposition of his own brothers. His knowledge and experiences are open to all. If you have not realized before, now you should realize why Nephi forms the bedrock example in The Second Comforter to lay out the process of returning to God’s presence.  Among prophets, Nephi was a pillar of light, whose understanding reached into heaven itself.

Perhaps we should have been giving him more attention for the last 180 years. Well, it’s not too late for you to begin to do so now.

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 28: 31

 
“Cursed is he that putteth his trust in man, or maketh flesh his arm, or shall hearken unto the precepts of men, save their precepts shall be given by the power of the Holy Ghost.”
 
Now we move beyond the wo’s to cursing.  Cursing by one holding authority to seal is a terrible thing to encounter. However, we should expect that one having that authority, possessing correct knowledge, along with the ability to lead into light and truth, would do all he could to be clear about a matter so those who read what he has said will understand unmistakably the responsibilities they face. Nephi is discharging a duty, and doing so with our best interests in mind. We shouldn’t take offense. We should be grateful even if it is painful to read.
 
So again we confront the phrase “trust in man” along with “maketh flesh his arm.” Have you considered the meaning of these terms? Have you thought about them as symbols?
 
“Trust in man” is another way of describing reliance on man to save. Man’s theories or hopes or vain formulas as the path to God is another way to describe “trust in man.” Do you want a preacher who will give you the philosophies of men mingled with scripture? 
 
Something from Bartlett’s Familiar Quotations to “flesh out” the meaning of a phrase in scripture? A little story of personal experience from your own life, to personalize the meaning of a verse from the Bible? Will you trade that for an inspired warning that your soul is in jeopardy and you are cursed because of what you accept in place of the power of the Holy Ghost as your guide?
 
“Maketh flesh his arm” is another way of saying the “strength” of man, rather than the “strength” of God. The arm is also the means by which a sign or covenant might be set forth. By putting the “flesh his arm” rather than the signs of priestly authority from a true messenger, the implication is that any surrogate for God will do if they just have a few bona-fides. Credentials will be enough.  Have they been to college and received training for the ministry? A man cannot preach unless he’s been trained for the ministry, you see. Are they a scholar? We like to defer to them. We quote them, study them, and believe in their techniques and methods.
 
But Nephi keeps thundering back: No man’s precepts should be accepted when they do not originate in revelation and the Holy Ghost.  Without a connection to revelation and the Holy Ghost, the teachings are all the arm of flesh. If you want to trust in that, you will be cursed.

Nephi puts it into two, opposing camps. There are only two. There are either inspired teachings, given by revelation and confirmed by the Holy Ghost, or they are man’s understanding. The first will save you. The other will curse you. There is no happy marriage. You cannot have both. This sword cuts both ways, and forces you to make a decision. Your eternity will be affected by the decision. So either you find the right way and follow it, or you are relying upon men and will in the end be cursed.

 
Interesting choice. Terrible dilemma. Glad we are absolutely guaranteed that the men we trust to lead us cannot ever lead us astray.  Or the majority of them won’t anyway. Because if we had to rely only on something as flimsy as the Holy Ghost to choose we would be forced to fast and pray, be humble and penitent to solve this terrible dilemma for us; working out our salvation with fear and trembling before God. (Philip. 2: 12.) 
 
I’m glad we don’t have to go through that.  We’re the best of heaven and have come down to strut and fret our hour upon the stage, all the while enwrapped in several layers of guaranteed eternal life insurance policies paid for by the blood of martyrs and pioneers who suffered so we might be able to live comfortably. We are just GOOD people. They envied us. Everyone has, you know.  The prophets all looked down from antiquity and longed to live among us, the favored few…
Oh, wait a minute, I got carried away. I forgot we were trying to understand Nephi’s message. For a minute there I was too wrapped up in our own message. Well, to return to Nephi – someone’s going to be cursed for trusting in men. Only those whose precepts and teachings originate in the Holy Ghost are going to be saved. It is a terrible burden to confront. It almost makes us want to turn away in sorrow rather than continue on following our Lord. (See John 6: 65-67.) But, then again, who else has the words of eternal life other than Him?

2 Nephi 28: 30

“For behold, thus saith the Lord God: I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more, and from them that shall say, We have enough, from them shall be taken away even that which they have.”
Here Nephi shows he is the prophetic precedent upon which others would build. We often quote Alma for this idea, because Alma lays it out more completely. But Alma’s teaching has its root in Nephi’s warning here. (See Alma 12: 9-11.)
Notice the Lord’s promise that He will “give unto the children of men.”  He is liberal and does not upbraid us for asking. (James 1: 5-6.) Indeed, He admonishes us to seek, ask and knock.(Matt. 7: 7-11; D&C 88: 63.)
Notice that “unto him that receiveth” is the singular.  It isn’t “those” but “him.” Meaning each of us individually may come to Him and ask and receive. However, “from them that shall say, We have enough” is plural.  Meaning, there are many who could have been taught, had they not shut the doors. The collective will resist new revelation, even when it continues. They will shut their minds and not tolerate learning of truths.
When, however, groups close their minds it becomes impossible to keep what they have. It is inevitable that “from them shall be taken away even that which they have.”  Meaning, that we are either in a process of restoration or apostasy. The instant we stop restoring truths, we begin to lose them. You cannot just keep what Joseph restored to you. That will be lost. You either continue on and receive on-going revelation and new visions, visitations and restoration, or else you begin to forfeit what you already have. So soon as you walk away from one precept, from one doctrine, from one ordinance, you have begun the process of apostasy or falling away.

This environment is not static. It is always in change.  Either it is being built up, created and newly formed, or it is decaying, dying and falling apart. It never holds static. This is because the things of this world testify of Christ’s Gospel. (Moses 6: 63.) The path is only upward.  So soon as you stray from it, you lose the path. This is why you take the shoes from off your feet and put them on again as a symbol that you accept the path. You never remove them again, because once upon that path you are to remain so. The path is accompanied by greater light and truth, going from grace to grace until you receive a fullness. (D&C 93: 19, 26-28.)

Nephi is telling us how to receive the fullness. It comes only through revelation and the opening of heaven. You may be anointed to become kings and priests, but the realization of these blessings depends upon your faithfulness. If you are true and faithful the time will come when you will be called up and anointed, whereas now it is all conditional. Only Christ can remove the conditions. To have Him do that requires Him, as the Word, to intercede on your behalf. It requires Him to confirm by His own voice from heaven that you are His, and to establish His covenant directly with you.
Whether it is the words of an old book or the words of an older ceremony it is the same. They can’t save you. Only following the exact same path as the ancients followed can result in arriving at the same end. As the Sixth Lecture from the Lectures on Faith states:

“When a man has offered in sacrifice all that he has for the truth’s sake, not even withholding his life, and believing before God that he has been called to make this sacrifice, because he seeks to do his will, he does know most assuredly that God does and will accept his sacrifice and offering, and that he has not nor will not seek his face in vain.  Under these circumstances then, he can obtain the faith necessary for him to lay hold on eternal life.  It is in vain for persons to fancy to themselves that they are heirs with those, or can be heirs with them, who have offered their all in sacrifice, and by this means obtained faith in God and favor with him so as to obtain eternal life, unless they in like manner offer unto him the same sacrifice, and through that offering obtain the knowledge that they are accepted of him.”
What role does revelation play? Without it no person can be saved.

Who must receive the revelation? Each person for themselves.

What happens when revelation stops? To the person for whom revelation has ended, there is no salvation, (Moroni 7: 37-38) and they will immediately begin to lose what they were previously given. (Verse above.) To the people who refuse to receive more, “from them shall be taken away even that which they have.”
Nephi has declared it, using authority from God to do so.  We either accept his counsel and warnings or reject it at our peril.

2 Nephi: 28: 28

“And in fine, wo unto all those who tremble, and are angry because of the truth of God! For behold, he that is built upon the rock receiveth it with gladness; and he that is built upon a sandy foundation trembleth lest he shall fall.”

This is the constant problem. People do not care about religion. So when someone like Nephi delivers a message to the audience that is threatening because it contradicts their presumptions, they get upset. They are fearful. They “tremble, and are angry.” When Nephi puts out the message, he knows those he addresses are going to react in a very negative way. He will become the object of their distrust and dislike.

But Nephi reminds the audience that it isn’t him they have a problem with. It is “the truth of God.”
There are two reactions: One is anger, because it condemns them. The other is gladness. Those who are “built upon the rock” –meaning Christ– have their hope and faith in Him, for He is the “Rock of Heaven,”(Moses 7: 53) and they “receive it with gladness.” 
Those who are “built upon a sandy foundation” will “tremble.” This would mean they are struck with fear. They are afraid of the message. They fear because they begin to realize their religious convictions may be wrong. They are afraid they “shall fall,” or in other words, if the message is true then they may be doomed and their high hopes dashed.

They would rather be angry and try and suppress the message than to receive it and repent. If someone has a good heart, then any warning is appreciated. Even if it informs them they are mistaken. They want truth. So a warning is appreciated when it permits them to correct their errors. These people are built upon the Rock, because truth alone determines what they will accept. They “hearken to the truth” because they are interested in knowing truth.

This message from Nephi reminds all of us about the difference between those who are grounded in the testimony of Jesus (the Rock) and those who hope their brand of religion will aid them (the sand). False hopes are quickly threatened when exposed to the truth. Knowledge that you are built upon the testimony of Jesus, however, cannot be shaken. Critics will be ground into dust by such a stone, but will not damage it. (Daniel 2: 45.) Those with such knowledge would suffer death, but not deny the Lord.  (Mosiah 17: 10.) Though called upon to suffer for His name, they will not submit, but choose to die secure in the knowledge they have of Christ. (D&C 138: 13-14.)
This kind of faith requires sacrifice, as explained in the Lectures on Faith previously posted. The Book of Mormon calls it “knowledge” and that lecture requires you “actually know the course you are pursuing is pleasing to God.” That is, whether you call it “faith” as the Lectures do, or “knowledge” as the Book of Mormon does, it is the same. You must come to know Christ has accepted your sacrifices. You should re-read that if you want to reacquaint yourself with the requirements for gaining such faith.

2 Nephi 28: 26

2 Nephi 28: 26:

“Yea, wo be unto him that hearkeneth unto the precepts of men, and denieth the power of God, and the gift of the Holy Ghost!”
Now we return to Nephi’s theme. Don’t listen to the “precepts of men.” This warning is not for the teachers or leaders. Nephi is not saying to them: “don’t teach with your own learning.” He has already consigned them to hell.(2 Nephi 28: 15, supra.) Now he is speaking to the “few, who are the humble followers of Christ.” (2 Nephi 28: 14.) In place of three “wo’s” there is only one.
Nephi pronounces a “wo” upon those who “hearken” or accept the “precepts of men.” They will be condemned. Their hopes will not be realized. They will suffer setbacks in their progression and will not attain to the hopes they might have otherwise attained. But their offense is less than that of the “lead them” and “cause them to err.” (2 Nephi 28: 14.)
If you “hearken” to the “precepts of men,” you are denying “the power of the God, and the gift of the Holy Ghost.” It is necessary for you to both deny God’s power and rebel against the gift of the Holy Ghost in order for you to “hearken to the precepts of men.” God’s power was designed to keep you from making these errors. The gift of the Holy Ghost was given to lead you to the knowing the truth of all things. (Moroni 10: 5.) When, therefore, you hearken to men’s precepts you are not confirming through the Spirit that what is being taught is merely man’s precepts.
With a tool like the Holy Ghost available to you, you are accountable for what teachings you accept. It is possible for you to listen to a teacher whose precepts are dark and to know as he speaks that the Spirit does not ratify his words. It is your responsibility to weigh all things and hold onto only those things which are good. (1 Thes. 5: 21.)
When Jesus was asked about two witnesses He said He was one, the other was His Father, who also bore witness of Him. If they did not listen to the power of the Father, nor incline their hearts to receive the witness of the Spirit, then they could not know the Father, and could not receive that second witness. (John 8: 17-19.) Nephi is saying the same thing. That is, no man teaching the precepts of men should be able to deceive you. Rather, for every teaching and every teacher, there should be a second witness coming from above which bears witness to you that you are hearing the truth.
So many Latter-day Saint teachers resort to sentimentality and emotion in their teaching, talks, books and testimonies. Some are fooled into thinking an emotional reaction is the same as a witness of the Spirit. Emotions rarely communicate light and truth or intelligence. The Spirit bears witness of the truth, conveys light and intelligence, and may not at all be emotional. Or, if emotions are involved, it may be fear (Isa. 6: 5), dread (Gen. 28: 17), or even horror at what you encounter. (Gen. 15: 12-18.) Mere sentimentality is a false substitute for the witness of the Spirit. Joseph Smith explained it this way: “When you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.) those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus.” (TPJS p. 151.)
The warning from Nephi about how you deny the power of God, you reject the gift of the Holy Ghost whenever you “hearken to the precepts of men” is based on this principle. You have the tools to detect when you are being taught by men using the arm of flesh to advance an idea or notion. You are accountable, hence the “wo” pronounced on you by Nephi.
Ask yourself the following questions as you hear a teacher:

-Does he teach you to come to Christ?

-Do the teachings convey intelligence upon you, or just sentiment?
-Do they awaken inside you light and truth that you hadn’t considered before?
-Are the teachings based on the revelations of heaven, or some study, analysis or tool developed by academics?
-Are you encouraged to seek for a confirmation from the Spirit?
-Did you learn something new, but find yourself feeling you have known it before?
-Whether it causes dread, fear or even horror, does the Spirit tell you, nonetheless, it is of God?
-Are you more inclined to get on your knees and call upon God because of what you have learned?
-Does the speaker merely want you to honor her, or an institution?
-Does the speaker hold him/herself out as an expert or someone with impressive credentials?
-Does he rely on status or office as the reason to trust his teaching, or instead rely on the truthfulness of his message? No power or influence can or ought to be exerted by virtue of office or position, only by persuasion and pure knowledge. (D&C 121: 41-42.)
-Are the words noble and great, despite your view of the person who is delivering them?

You may be surprised when you ask such questions at what you learn. Nephi is saying it is your own responsibility if you allow yourself to be taken in by the precepts of men. Wo unto you if you do.

2 Nephi 28: 16-17

 
“Wo unto them that turn aside the just for a thing of naught and revile against that which is good, and say that it is of no worth! For the day shall come that the Lord God will speedily visit the inhabitants of the earth; and in that day that they are fully ripe in iniquity they shall perish. But behold, if the inhabitants of the earth shall repent of their wickedness and abominations they shall not be destroyed, saith the Lord of Hosts.”
 
Nephi warns against “turning aside the just for a thing of naught.” A “thing of naught” means something without value.  To “turn aside” is to leave or move away from. So he is telling you to be careful to not walk away from the truth being taught by a “just” or true source, and instead follow after something of no value.
 
This rejection of a true messenger and following after a false one inevitably results in “reviling that which is good.” When you reject the truth you normally have to deal with a troubled conscious. The way to calm it is to “revile against” the thing you have rejected. Not only do people “revile against” the message, but they go on to “say that it is of no worth!”
 
Think about the general reception given to the Lord’s messengers throughout scripture. They are always the object of criticism and reviling. Nephi is describing a syndrome here which always attaches to the true message and true messenger. They aren’t valued, but thought “a thing of naught.” The argument is always: “If what they had to say were important, it would come from someone more important.”  Content is ignored in favor of status.
 
Now the Lord allows this to go on and always has. But, as Nephi reminds us, there does come a time when the limit has been reached. When the limit has been reached, the end “will speedily visit the inhabitants of the earth.” That is, when the time has come, the turn will be so swift that they cannot repent any longer. Judgment will overtake them too quickly.

The moment when they have reached the limit is described by Nephi as “fully ripe in iniquity.” That means they will no longer even listen to the truth. They have completely closed minds. It would do no good to extend them further opportunity, because they will not take any advantage of it.
 
So they are scheduled for destruction.
 
BUT, Nephi reminds us, they can repent. If they will change their minds and come to Christ, He will forgive them and heal them. If they repent, they will be preserved from the destruction. However, as has already become clear, their destruction is due to the fact they are “fully ripe.” So although repentance remains theoretically possible, and the Lord will accept even late return to Him, the offenders are committed to their offense. They are not likely to take advantage of the opportunity.

How humble it is for the Lord to be willing to accept the reluctant, tardy and slow to repent. Nevertheless, He is willing to accept even them. He suffered for all, and will redeem as many as will come to Him. Initially, He won’t destroy them with the wicked. Ultimately the outcome will depend upon how committed they are to the process of repentance. For to repent is to come to Him. They decide if His open arms will be where they finally embrace Him; of if they will stand afar off and think it too hard to surrender their sins and go further.