“They rob the poor because of their fine sanctuaries; they rob the poor because of their fine clothing; and they persecute the meek and the poor in heart, because in their pride they are puffed up.”
You must keep the prior verse in mind as you read this one. They are a continuation of thought.
It is an interesting thought to equate “fine sanctuaries” with “robbing the poor.” Why do you suppose Nephi would make that equation? Does it give us any pause?
What “duty” would be owed to the poor that entitles them to come before a “fine sanctuary?”
Is there a duty to care for the poor that comes before the right of someone to wear “fine clothing?”
What does it mean to “persecute the meek?” Can you “persecute the meek” just by ignoring them? By neglecting them? Does any religion owe some duty to the meek? What obligation is owed to the meek by people of faith?
Who is “poor in heart?” What obligation do we all owe to the poor in heart?
Now look at the last phrase. It begins with “because.” Isn’t Nephi saying that our defects are all due to “our pride.” That is, “because of their pride they are puffed up” and this is the reason we “rob the poor.” This is the reason we “persecute the meek.” This is the reason we “persecute the poor in heart.” Or, in other words, we are proud and puffed up and therefore we cannot help but cause these other offenses.
We necessarily ignore our obligations to the poor and meek because we are filled with pride. We don’t give a second thought to what we’re doing with resources entrusted to us to bless and benefit others, because we believe we are entitled to have “fine sanctuaries.” We just presume we are justified in our “fine clothing” without regard to what we may owe others.
There is a moment in film that helps illustrate this verse. It is in the closing of the movie Schindler’s List. The Allies had overrun the area and the Nazi rule had ended. As Schindler was receiving the gratitude of those who had been saved by his efforts, he was struck by what more he could have done. He was less interested in receiving gratitude than he was guilt ridden by how many more lives could have been saved had he parted with a ring. Had he parted with a car it would have secured other lives. The thought filled him with guilt. He had done some, it was undoubtedly true. But his conscious was filled with remorse because he could have done more. And in that setting, doing more was saving lives. He preferred a ring to another man’s life. He preferred a car to a family’s lives. It tormented him. If you can harrow up your mind to remember this scene, then think of what we might have done with the great resources we have been given in place of some of the monuments we have built.
Why do we need chapels at all? Why not meet in homes? What good could be done with the money we have invested in the chapels we have built? Joseph Smith built temples; he did not build chapels. General Conference was held in an outdoor bowery. Do we have anything to apologize for in how we use our resources? Were or are there poor toward whom the Lord would have preferred us to show mercy, and do more? There are families who have supplied church leadership from their large construction companies who have built projects for the church. I am told these relationships are natural. They call who they know and associate with, after all. I suppose that is true.
Nephi seems troubled by his view of us. We seem untroubled by his words. At least we don’t seem to change our behavior much because of Nephi’s counsel. We deflect it, and point to others as his real target.
Well, Nephi is nothing if not relevant to almost everything going on today.