1 Nephi 8
Chapter 8 starts off with a verse which is very much out of place. The last verse in chapter seven talks about giving thanks to God with sacrifice and burnt offerings for returning from Jerusalem (yet again) with Ishmael and his beautiful daughters. The second verse in chapter 8 introduces another dream of Lehi’s, this time not a dream to flee Jerusalem (they had already done that) but a dream that outlines the major spiritual events in everyone’s life. Stuck in between those two verses, between a verse of thanking God and a verse of a dream from God, Nephi strangely inserted a verse about gathering grain and seeds of every kind. I can think of no reason why he would have put that verse there. It doesn’t add anything of substance to the narrative nor does it help introduce Lehi’s dream. I can only surmise that perhaps Nephi began to write about something else and canned the idea (1 Nephi 6:5).
The rest of Chapter 8 is an allegorical dream of the choices we make in this life to follow a path through temptation, pain and fog towards a tree of delicious fruit or do we follow another path to a building without foundation, to laugh and divert ourselves from pain and suffering.
Vs 5 Lehi follows a man dressed in a white robe, and as soon as he does follow him he realizes that he is in a “dark and dreary waste.” Welcome to the world buddy, it is often dark and on Mondays particularly dreary (you may wonder if I wrote that on a Monday; the answer is no, I wrote it on Tuesday with perfect memory of my Monday).
Vs 8 Lehi gives a sense here of how he chose to respond to dark and dreary wastes in his life. As soon as he realized how dark and dreary it was (travelling for the space of many hours in darkness) he began to pray unto the Lord “that he would have mercy on [him] according to the multitude of his tender mercies.” One must ask themselves if this is their response to darkness. How many times have I prayed, in faith, when I realized I was in darkness? Prayer really can lift you up and out of darkness, especially if the prayer is sincere and honest.
Vs 9-10 No sooner had Lehi prayed than he found himself in a large and spacious field. Somewhere on that field he saw a tree and knew that its fruit was desirable to make one happy.
Vs 11 putting his knowledge to the test, Lehi went and partook of the fruit and confirmed the fact that it was “most sweet, above all that I ever before tasted.” In contrast to the hours of darkness that preceded tasting of this fruit, Lehi states that the fruit itself was white, to exceed all the whiteness that he had ever seen. Repentance really is like this; hours of darkness, realizing you are in darkness, praying for help, seeing a tree far off in the distance, moving purposefully towards it knowing that it is desirable to make one happy, partaking of the fruit, being filled with joy, and wanting to share that joy with others.
Vs 12 finishes that parable of sin and repentance by Lehi describing his joy and desire to share that joy with his family.
Vs 13 as soon as Lehi thinks of sharing the fruit with his family, he decides to look around for them. Interesting that in the midst of his “darkness” and “dreariness” he did not look for his family. Nor did he look for them when he saw the tree and rushed to eat its fruit. Truthfully, repentance is a personal endeveour that while it can be empathized with it cannot be shared fully. It is something between you and God. We are all locked in a cell from which we can communicate with other cells around us by yelling and pounding on our walls, but what happens in our cell can never be perfectly shared.
Vs 14-15 Lehi sees a river of water and he follows it and until he sees the head of the river, where as luck would have it his wife and two sons were. Nephi, Same, and Sariah were looking lost until Lehi “beckoned” them, and called out with a loud voice that they should come to the tree and eat fruit with him. I think it’s great that Lehi first “beckons” and then calls out with a “loud voice.” I feel like I often beckon people with gentle advice and occasionally hopefully by example, but I should also not be afraid to use a “loud voice.”
Vs 16 we read nothing of Sariah’s, Sam’s nor Nephi’s experience making it to the tree of life. Perhaps by the time Lehi saw them they had already experienced their own dark and dreariness and had been praying for help from God when Lehi called out to them. This often happens in my life. I am stuck in my cell of suffering, praying to God, and it is someone who loves me that bangs on my wall and reminds me about the tree of life. Ultimately I have to make the journey on my own, but it is friends and family that remind me and help me make it beyond the darkness to the light of the fruit.
Vs 17-18 Lehi realizes that Laman and Lemuel were not with the rest of his family. Perhaps they were still struggling through the darkness. Lehi looks toward the head of the river, and sees them, but they would not come to the tree of the white fruit. Their pride held them rooted. They had come through a lot of suffering and had done some praying/repenting (1 Nephi 7:20-21) but they would not complete their journey.
Vs 19-20 while Lehi is pondering his sons’ recalcitrance he notices a rod of iron that extends along the bank of the river, leading to the tree. Along with the rod he notices a “strait and narrow path.” Oddly enough the path along the iron rod led away from the tree along the river, and beyond the head of the river all the way to a large and spacious field. One assumes the large and spacious field is where Lehi first found himself surrounded in darkness, and thought it was a wasteland. I think of it as the world when you are living without God. Without God there is no direction, no landmarks to tell you where you are; just wasteland absent of beauty. But it is the “strait and narrow path” that leaves the world, and leads to the tree of life by way of an iron rod.
Vs 21 Lehi begins his description of the various groups of people who were travelling on the strait and narrow. These people are those that had come through the mists of darkness and at least found the path that led from the world to the tree.
Vs 22-23 the first group that makes it from the world and is baptized (start on the path) lose their way because of a mist of darkness that arises. These people leave the iron rod before they even truly taste the fruits of repentance, namely the tree of life. They have only begun their reform, have prayed asking God for strength but immediately denied him his greatest gift, namely the gift of true repentance, that fills you with eternal joy.
Vs 24 the second group that is baptized, begins the path pushing through mists of darkness, “clinging to the rod of iron” until they finally eat of the fruit. But after eating the fruit they are ashamed. Sadly, many of us I am sure have experienced the sincere pleasure of repenting of our sins, partaking of that delicious fruit of the atonement, but then immediately missing the “fun” things we did before we “repented.” Or in other words, there are some of us who still harbor desires for that which is wicked, for that which brings immediate pleasure but everlasting pain. We call it a “guilty pleasure” since it pleasures us yet also guilts us.
Vs 26-27 There is a large and spacious building, hovering in the air, filled with all manner of people who do nothing but mock those who partake of the fruit.
Vs 28 some of those ashamed of eating the fruit fall away and are lost as they seek the building in the sky.
Vs 29-30 There were other groups of people who pressed forward towards the tree and, when arriving, fell down (Matt 26:39) and partook of the fruit of the tree.
Vs 32 besides those people who partook and then were ashamed and sought the floating building, there were others who did not even bother with the fruit before they sought the floating building.
Vs 32 many people drowned in the fountain and many were lost, wandering in strange roads.
Vs 35-38 Lehi casually mentions to his whole family that Laman and Lemuel were some of those who did not eat of the fruit, and that he was afraid that they were going to hell. You know, the regular family home evening message you hear every Monday evening from dad. Lehi tells them with all the “feeling of a tender parent” that Laman and Lemuel should listen to him, and God would be merciful and not cast them down to hell. The final message Lehi left with everyone is that they should keep the commandments. After preaching an prophesying, after elaborating a complicated allegorical dream, Lehi simply says, “keep the commandments.”
Friday, June 12, 2009
Monday, April 27, 2009
1 Nephi 7
1 Nephi 7
For some time after receiving the brass plates, Lehi prophesies about his seed. After prophesying he receives another revelation: grandkids require daughter-in-laws. I guess up until that point he wasn’t that interested in grandchildren since he hadn’t let any of his kids marry. But the Lord softens Lehi’s heart, and tells him that it isn’t good to be taking his family alone into the wilderness. His boys need wives. Back to Jerusalem they go, giving Laman and Lemuel yet another reason to beat up on Nephi when Nephi, after securing a wife, wants to leave Jerusalem.
Vs 1-2 Lehi receives instruction for his sons to get married. Specifically the Lord has prepared Ishmael and his family to be open to the suggestion of leaving Jerusalem to live in the wilderness with those crazy Lehites.
Vs 2 A big “again” used when Nephi mentions returning to Jerusalem.
Vs 4I have always wondered what the words were that Nephi used to persuade Ishmael to take his family into the wilderness. Obviously there was some connection previous, but it is not stated. Imagining what that conversation would have been like is difficult because we don’t know what the relationship was like prior to Nephi asking them to join them in the wilderness. All that Nephi says is, “we did speak unto him the words of the Lord.”
Vs 5 apparently Nephi’s request was difficult to accept and in addition to some testifying from Nephi the Lord softened the heart of Ishmael. I think it is interesting that his name is Ishmael since in the book of Genesis, as Abraham is starting his great adventure in the covenant, his first born is Ishmael, but by his servant wife Hagar. Ishmael is the ur-parent of Arabs and eventually Islam, at least according to tradition. So is there symbolism here where a child of Sarah marries a child of Ishmael and they join together in the adventure of seeking for the promised land?
Vs 6-7 apparently the Lord’s softening of heart and Nephi’s persuasive words are forgotten midway to Lehi’s tent. Some of Ishmael’s family figure out that it will probably be very uncomfortable living in the wilderness with no stated plan of when they will return or if they will return.
Vs 8, Nephi lists two things that Laman and Lemuel have modlled quite well, 1) hard hearts, and 2) blind minds.
Vs 9-10 Nephi lists the antidote for 1) hard hearts and 2) blind minds, by saying that we should 1) hearken and 2) remember. A hard heart is remedied by hearkening to the word of God. Just as Ishmael was won over by the words of God his heart was also “softened” (vs 5). Likewise, our minds are opened best when we remember what God has done for us, what “great things” (vs 11) he has done for us.
Vs 12 The Lord is able to do “all things according to his will . . . if [we] exercise faith in him.”
Vs 13-15 Nephi reminds everyone why they are leaving Jerusalem, because of its imminent destruction. Jerusalem is on the destruction list because its inhabitants have killed the prophets and do not listen to them.
Vs 15 An interesting choice of words here when Nephi tells his brethren, “if ye have choice go up to the land, and remember the words which I speak unto you, that if ye go ye will also perish.” Is Nephi questioning their agency? Why does he say, if ye have choice? Of course they have choice, and they have been whining about the fact that they are not doing what they want to do, namely returning to Jerusalem. This is what started the “rebellion,” a desire to return to what they had. I wonder what would have happened had they chosen to return. Nephi could not have stopped them and they would have perished when Jerusalem was destroyed by the Babylonians in 597 BC.
Vs 16 Nephi’s “choice” of words (if ye have choice) enraged his brothers because I guess they took it as a taunt, and they tied Nephi up and wanted to kill him by leaving him in the wilderness to be devoured by wild beasts (see Genesis 37 for Joseph’s similar experience).
Vs 17-18 This is an interesting case of the Lord answering your prayer by methods of his choosing. Nephi is tied up and asks that “according to his faith” God will give him strength to burst the bands with which he is bound. God doesn’t give him strength to be like superman, but instead simply loosens the rope from off Nephi’s hands.
Vs 19 the first thing Nephi does with his freedom is to go right back to his brethren and “preach” to them. Something they obviously do not enjoy, especially, I am sure, because they had just tied him up hoping he would die in the wilderness. Of course Laman and Lemuel are angry and are about to tie Nephi up with even tighter knots, when one of the daughters of Ishmael steps in to the conversation. One can only imagine what all the others are thinking as this family feud gets ugly and public. Perhaps Laman and Lemuel needed an excuse to back down and hiding behind a girl’s “skirt” was as good as any, so they backed down and as Nephi calmly puts it, “they did cease striving to take away my life.” I have often wondered if this brave Ishmaelite girl was the one who Nephi eventually marries, or more interestingly, if she is one who marries Laman or Lemuel.
Vs 20 Ishmael’s daughter is good at what she does, namely calling sinful men to repentance. Not only do laman and Lemuel stop trying to kill Nephi they actually begin to feel sorrow for what they have done. This is a great example of why Sister Missionaries are so important in the work of the Lord. Some people can only be touched by the testimony of a woman.
For some time after receiving the brass plates, Lehi prophesies about his seed. After prophesying he receives another revelation: grandkids require daughter-in-laws. I guess up until that point he wasn’t that interested in grandchildren since he hadn’t let any of his kids marry. But the Lord softens Lehi’s heart, and tells him that it isn’t good to be taking his family alone into the wilderness. His boys need wives. Back to Jerusalem they go, giving Laman and Lemuel yet another reason to beat up on Nephi when Nephi, after securing a wife, wants to leave Jerusalem.
Vs 1-2 Lehi receives instruction for his sons to get married. Specifically the Lord has prepared Ishmael and his family to be open to the suggestion of leaving Jerusalem to live in the wilderness with those crazy Lehites.
Vs 2 A big “again” used when Nephi mentions returning to Jerusalem.
Vs 4I have always wondered what the words were that Nephi used to persuade Ishmael to take his family into the wilderness. Obviously there was some connection previous, but it is not stated. Imagining what that conversation would have been like is difficult because we don’t know what the relationship was like prior to Nephi asking them to join them in the wilderness. All that Nephi says is, “we did speak unto him the words of the Lord.”
Vs 5 apparently Nephi’s request was difficult to accept and in addition to some testifying from Nephi the Lord softened the heart of Ishmael. I think it is interesting that his name is Ishmael since in the book of Genesis, as Abraham is starting his great adventure in the covenant, his first born is Ishmael, but by his servant wife Hagar. Ishmael is the ur-parent of Arabs and eventually Islam, at least according to tradition. So is there symbolism here where a child of Sarah marries a child of Ishmael and they join together in the adventure of seeking for the promised land?
Vs 6-7 apparently the Lord’s softening of heart and Nephi’s persuasive words are forgotten midway to Lehi’s tent. Some of Ishmael’s family figure out that it will probably be very uncomfortable living in the wilderness with no stated plan of when they will return or if they will return.
Vs 8, Nephi lists two things that Laman and Lemuel have modlled quite well, 1) hard hearts, and 2) blind minds.
Vs 9-10 Nephi lists the antidote for 1) hard hearts and 2) blind minds, by saying that we should 1) hearken and 2) remember. A hard heart is remedied by hearkening to the word of God. Just as Ishmael was won over by the words of God his heart was also “softened” (vs 5). Likewise, our minds are opened best when we remember what God has done for us, what “great things” (vs 11) he has done for us.
Vs 12 The Lord is able to do “all things according to his will . . . if [we] exercise faith in him.”
Vs 13-15 Nephi reminds everyone why they are leaving Jerusalem, because of its imminent destruction. Jerusalem is on the destruction list because its inhabitants have killed the prophets and do not listen to them.
Vs 15 An interesting choice of words here when Nephi tells his brethren, “if ye have choice go up to the land, and remember the words which I speak unto you, that if ye go ye will also perish.” Is Nephi questioning their agency? Why does he say, if ye have choice? Of course they have choice, and they have been whining about the fact that they are not doing what they want to do, namely returning to Jerusalem. This is what started the “rebellion,” a desire to return to what they had. I wonder what would have happened had they chosen to return. Nephi could not have stopped them and they would have perished when Jerusalem was destroyed by the Babylonians in 597 BC.
Vs 16 Nephi’s “choice” of words (if ye have choice) enraged his brothers because I guess they took it as a taunt, and they tied Nephi up and wanted to kill him by leaving him in the wilderness to be devoured by wild beasts (see Genesis 37 for Joseph’s similar experience).
Vs 17-18 This is an interesting case of the Lord answering your prayer by methods of his choosing. Nephi is tied up and asks that “according to his faith” God will give him strength to burst the bands with which he is bound. God doesn’t give him strength to be like superman, but instead simply loosens the rope from off Nephi’s hands.
Vs 19 the first thing Nephi does with his freedom is to go right back to his brethren and “preach” to them. Something they obviously do not enjoy, especially, I am sure, because they had just tied him up hoping he would die in the wilderness. Of course Laman and Lemuel are angry and are about to tie Nephi up with even tighter knots, when one of the daughters of Ishmael steps in to the conversation. One can only imagine what all the others are thinking as this family feud gets ugly and public. Perhaps Laman and Lemuel needed an excuse to back down and hiding behind a girl’s “skirt” was as good as any, so they backed down and as Nephi calmly puts it, “they did cease striving to take away my life.” I have often wondered if this brave Ishmaelite girl was the one who Nephi eventually marries, or more interestingly, if she is one who marries Laman or Lemuel.
Vs 20 Ishmael’s daughter is good at what she does, namely calling sinful men to repentance. Not only do laman and Lemuel stop trying to kill Nephi they actually begin to feel sorrow for what they have done. This is a great example of why Sister Missionaries are so important in the work of the Lord. Some people can only be touched by the testimony of a woman.
Tuesday, April 7, 2009
1 Nephi Chapter 5
1 Nephi 5
Vs 4 It is the goodness of God that calls us away from sin. As Lehi admits to his wife, he is a visionary man, and what he beheld in his vision is the “goodness of God,” which understanding motivated him to leave wicked Jerusalem in search of paradise (“the land of promise”).
Vs 5 Lehi has already obtained a land of promise? Is it a state of mind? It has to be, since when they actually did arrive at the “land of promise” there was still much strife and tribulation especially as it came by wickedness. Lehi, living in a tent, in the middle of the wilderness of the Levant, had already arrived at a land of promise, a land where he was aware of God’s goodness and love, and was filled with the peace that comes from that knowledge. The knowledge that God is good and that he wants us to leave the security and comforts of “not good” so that we might arrive at a land of promise where one’s life is in harmony with God’s will. What we will discover is that what we thought was “security and comfort” is not what it seemed to be. Whereas once we thought we had security, there is no security in wickedness. Whereas once we thought we had comfort, we did not know the peace of a conscience clear before God, a conscience without fear of Man, a conscience without fear of Death, a conscience full of the knowledge of God. This is what Lehi and some of his family discovered when they left the security and comfort of Jerusalem for the wilderness of the Levant.
Vs 6 this was the kind of language that Lehi used to comfort and console his wife as she worried that her sons had died and that she too would die, lonely, isolated, and in the wilderness. Is Lehi repeating what the Lord told him to comfort what concerns he undoubtedly had himself?
Vs 8 recorded words of a woman in the BOM. There are only two other places that I can think of where we have recorded words of a woman. A lamanite queen and a lamanite woman (Abish) are directly quoted (Alma 19). Sariah details her growing testimony in God, in that she is sure he has protected, delivered, and given power to her sons to get the plates. Apparently she couldn’t believe that it actually worked, and was amazed that her sons made it back alive. Does our testimony grow when God allows (provides?) for an unexpected conclusion? How often do we have expectations of failure, or conditions that I call “less than success” and God proves us false prophets?
Vs 11-13 details the contents of the brass plates. They had the first five books of Moses, which supposedly we have in our bible as well. The brass plates had prophecies of the holy prophets, including Jeremiah, who was prophesying at almost the same time Lehi was. The brass plates also had a genealogy of the the line of Joseph since as Nephi states, Laban too descended from Joseph and so Laban and his fathers had kept their genealogy.
Vs14 at the mention of Joseph of Egypt, Nephi takes time to remind his readers that Israel was preserved by Joseph and that in time Israel was delivered again when they were led out of Egypt.
Vs 17 Lehi is filled with the spirit of prophecy after reading his geneaology. This is an interesting idea, one that suggests if you study your genealogy you will not only gain a better understanding of your ancestors lives but you may even gain a better understanding of your progenies lives.
Vs 20 Nephi takes the effort to elevate himself and his father by stating that “that thus far I and my father had kept the commandments.”
Vs 21-22 the importance of the scriptures are noted again. We should search them and if we do we will find that they are desirable and they will help us keep the commandments of God most especially because we will know the commandments.
Vs 4 It is the goodness of God that calls us away from sin. As Lehi admits to his wife, he is a visionary man, and what he beheld in his vision is the “goodness of God,” which understanding motivated him to leave wicked Jerusalem in search of paradise (“the land of promise”).
Vs 5 Lehi has already obtained a land of promise? Is it a state of mind? It has to be, since when they actually did arrive at the “land of promise” there was still much strife and tribulation especially as it came by wickedness. Lehi, living in a tent, in the middle of the wilderness of the Levant, had already arrived at a land of promise, a land where he was aware of God’s goodness and love, and was filled with the peace that comes from that knowledge. The knowledge that God is good and that he wants us to leave the security and comforts of “not good” so that we might arrive at a land of promise where one’s life is in harmony with God’s will. What we will discover is that what we thought was “security and comfort” is not what it seemed to be. Whereas once we thought we had security, there is no security in wickedness. Whereas once we thought we had comfort, we did not know the peace of a conscience clear before God, a conscience without fear of Man, a conscience without fear of Death, a conscience full of the knowledge of God. This is what Lehi and some of his family discovered when they left the security and comfort of Jerusalem for the wilderness of the Levant.
Vs 6 this was the kind of language that Lehi used to comfort and console his wife as she worried that her sons had died and that she too would die, lonely, isolated, and in the wilderness. Is Lehi repeating what the Lord told him to comfort what concerns he undoubtedly had himself?
Vs 8 recorded words of a woman in the BOM. There are only two other places that I can think of where we have recorded words of a woman. A lamanite queen and a lamanite woman (Abish) are directly quoted (Alma 19). Sariah details her growing testimony in God, in that she is sure he has protected, delivered, and given power to her sons to get the plates. Apparently she couldn’t believe that it actually worked, and was amazed that her sons made it back alive. Does our testimony grow when God allows (provides?) for an unexpected conclusion? How often do we have expectations of failure, or conditions that I call “less than success” and God proves us false prophets?
Vs 11-13 details the contents of the brass plates. They had the first five books of Moses, which supposedly we have in our bible as well. The brass plates had prophecies of the holy prophets, including Jeremiah, who was prophesying at almost the same time Lehi was. The brass plates also had a genealogy of the the line of Joseph since as Nephi states, Laban too descended from Joseph and so Laban and his fathers had kept their genealogy.
Vs14 at the mention of Joseph of Egypt, Nephi takes time to remind his readers that Israel was preserved by Joseph and that in time Israel was delivered again when they were led out of Egypt.
Vs 17 Lehi is filled with the spirit of prophecy after reading his geneaology. This is an interesting idea, one that suggests if you study your genealogy you will not only gain a better understanding of your ancestors lives but you may even gain a better understanding of your progenies lives.
Vs 20 Nephi takes the effort to elevate himself and his father by stating that “that thus far I and my father had kept the commandments.”
Vs 21-22 the importance of the scriptures are noted again. We should search them and if we do we will find that they are desirable and they will help us keep the commandments of God most especially because we will know the commandments.
Tuesday, March 17, 2009
1 Nephi 4
1 Nephi 4
I’ve read this chapter twice now, before writing anything. It is a difficult chapter to respond to, and it leads me to several difficult questions, which depending on the morning, I am willing or unwilling to acknowledge. I find it interesting Nephi’s emphasis on keeping the commandments of the Lord because this was his greatest struggle. Not a struggle as you and I would perhaps see it, but one where Nephi killed so that he could say, he kept the commandments of God. Notice the abundance of scriptures, especially early on in the book of Nephi, even focusing around this event, where Nephi exhorts and exclaims how important it is to “diligently” keep the commandments of the Lord. 1 Nephi 3:7, 1 Nephi 3:16, 1 Nephi 4:1, 1 Neph 4:14-15, 1 Nephi 4:34, 1 Neph 16:4, 1 Nephi 17:15.
Vs 2-3 Nephi references Moses (liken all scriptures to yourself) as he explains to his brothers that if God is willing He is able to do his own work. However, Nephi adds something that I think makes his comparison to a Moses experience a little more apt. Nephi mentions that they should be “strong” like unto Moses, for somehow it was his strength that assisted in parting of the red sea. What kind of strength was it? Strength of faith, strength against adversity (Prov 24:10), or strength of moral will to watch as thousands of Egyptians died in the raging flood, a baptism of death. Regardless of the type of strength Nephi admired in Moses, Nephi arranged the story so that he and his brothers were the fleeing Israelites and Laban an evil Egyptian keeping them from arriving at the promised land. The Lord would “deliver us” (vs 3), meaning from his perspective, they were under attack and needed protection against Laban. How soon the tables would turn.
Nephi is led, “not knowing before hand what he should do” (vs 6), and travels towards Laban’s house. Who knows what thoughts are going through his head, waiting for a “sign” from the Lord, inspiration, guidance, a prayer in his heart. Just walking, inexorably towards the goal, slowly realizing, surely as Moses (and Ether) did, that the Lord waits for us to be in the midst of tribulation, fumbling for an answer, struggling to find solutions to our problems, and then the delicate dance of self-discovery and revelation occurs and God honors this to the best of His ability. Moses and God together came up with an idea to split the red sea and God obliged (D&C 8, especially vs 3). Ether came up with the idea to have clear stones glow in the dark, and God touched the stones and made them glow. However, only one other scriptural account has the same test that is thrust on Nephi.
Abraham was commanded to kill his son. A few years before his horrible test, Abraham himself had narrowly escaped death by the hand of his father. One can only imagine the horror it would be to hear God tell you to kill your own son when it was God who rescued you from the same fate. Why someone would even believe this to be inspiration from God requires a long history of trusted communication between you and God.
Now, I’ve heard two different possible explanations of Abraham’s state of mind and understanding of this commandment. One, he believed God would never allow him to actually kill Isaac, and two he was disgusted with God’s command, but believed and trusted God so fully that he was willing to kill his son to obey all of God’s commandments. The first explanation removes the most important part of faith from the situation. It is like saying ok, God told me to jump off this cliff but I’ll have a bungee cord. All you have to do is have faith in the bungee cord, or as in Abraham’s case, all you have to do is have faith that God will stop you from actually killing your son. The second scenario demands a higher degree of faith. The second scenario, Abraham trusting that God actually wanted him to kill his son, demands that Abraham be willing to go against everything that he had been taught about the nature of God, specifically that God is constant, loving, and compassionate.
For me, this is simply another example of ambiguity and the necessity for us to become comfortable with it. Abraham’s story has been well analyzed by many people, and several conclusions about the character of God have been derived from it. In fact, many modern day defense cases have cited Abraham’s story as reason why a father or mother killed their child. In almost all cases the defendant was ruled insane as I’m sure Abraham would have been had he actually been able to go through with his deed. However, as described in the Old Testament Abraham was far from insane; all along his actions were deliberate, he employed subterfuge along the sacrificial path (there is an interesting parallel between him leaving his servants and Christ leaving the apostles before entering the Garden).
And so Nephi was confronted with an equally morally ambiguous decision. I am impressed by the details which he provides surrounding the event, which I feel evidence Nephi’s unresolved concerns regarding that fateful night. So he is following the Spirit, probably walking towards Laban’s house, wondering what is going to happen – am I going to break into Laban’s house, am I going to have a private conversation with him and the Lord will change his mind – when Nephi sees a drunk man in the street. Upon closer inspection this drunk man is Laban, the man who has been the cause of much recent tribulation Nephi’s life (running away from murderous servants, being beaten by his brothers, and stopping him from obeying God’s commandments to have a copy of his word while in the wilderness).
So let’s just, for curiousity’s sake, recreate the scene as best we can. Laban has “fallen to the earth before [Nephi] for he was drunken with wine.” So either Laban is completely passed out or just mostly passed out, struggling to stand, all we know is that he has fallen to the earth. It is dark, no one is around. Nephi stumbles across Laban, realizes its Laban and the first thing he does is pull out Laban’s sword. Nephi describes, with detail, Laban’s sword. The spirit of God whispers to Nephi kill Laban. Nephi resists saying I have never killed anyone before why should I kill now? What’s interesting is that in the next verse (11) the spirit says “behold the Lord hath delivered him into thy hands.” Just a few verses before (vs 2-3, a few hours before?) Nephi was assuaging his brothers’ fears when he told them that the Lord was able to deliver them even as their fathers and “destroy Laban even as the Egyptians.” So the spirit says, “the Lord has delivered Laban into your hands,” Nephi then remembers how Laban sought to take his own life and would not listen to the commandments of the Lord, and had taken their property. The spirit steps in again and says, “kill Laban, because it is better that he dies than a whole nation should die not knowing God.” More thoughts rush through Nephi’s head, as he visualizes his descendants living without the law of Moses, and yet here he was about to defy one of the 10 commandments based on utilitarian ethics. There is to be no lamb in the thicket, no rope with which to tie Laban, no hammer to knock him out, no divine intervention, only a glittering sword and a soft neck. The moral enigma, the paradox of God, passes through Nephi and Nephi doesn’t blink. He is willing to do exactly what God commands even when God commands something contrary to Himself. When sword and neck meet, Laban is dead and Nephi has passed perhaps the most difficult test of faith in his life. All that follows are just details of an unwavering, near fanatical life devoted to the worship and service of God.
I’ve read this chapter twice now, before writing anything. It is a difficult chapter to respond to, and it leads me to several difficult questions, which depending on the morning, I am willing or unwilling to acknowledge. I find it interesting Nephi’s emphasis on keeping the commandments of the Lord because this was his greatest struggle. Not a struggle as you and I would perhaps see it, but one where Nephi killed so that he could say, he kept the commandments of God. Notice the abundance of scriptures, especially early on in the book of Nephi, even focusing around this event, where Nephi exhorts and exclaims how important it is to “diligently” keep the commandments of the Lord. 1 Nephi 3:7, 1 Nephi 3:16, 1 Nephi 4:1, 1 Neph 4:14-15, 1 Nephi 4:34, 1 Neph 16:4, 1 Nephi 17:15.
Vs 2-3 Nephi references Moses (liken all scriptures to yourself) as he explains to his brothers that if God is willing He is able to do his own work. However, Nephi adds something that I think makes his comparison to a Moses experience a little more apt. Nephi mentions that they should be “strong” like unto Moses, for somehow it was his strength that assisted in parting of the red sea. What kind of strength was it? Strength of faith, strength against adversity (Prov 24:10), or strength of moral will to watch as thousands of Egyptians died in the raging flood, a baptism of death. Regardless of the type of strength Nephi admired in Moses, Nephi arranged the story so that he and his brothers were the fleeing Israelites and Laban an evil Egyptian keeping them from arriving at the promised land. The Lord would “deliver us” (vs 3), meaning from his perspective, they were under attack and needed protection against Laban. How soon the tables would turn.
Nephi is led, “not knowing before hand what he should do” (vs 6), and travels towards Laban’s house. Who knows what thoughts are going through his head, waiting for a “sign” from the Lord, inspiration, guidance, a prayer in his heart. Just walking, inexorably towards the goal, slowly realizing, surely as Moses (and Ether) did, that the Lord waits for us to be in the midst of tribulation, fumbling for an answer, struggling to find solutions to our problems, and then the delicate dance of self-discovery and revelation occurs and God honors this to the best of His ability. Moses and God together came up with an idea to split the red sea and God obliged (D&C 8, especially vs 3). Ether came up with the idea to have clear stones glow in the dark, and God touched the stones and made them glow. However, only one other scriptural account has the same test that is thrust on Nephi.
Abraham was commanded to kill his son. A few years before his horrible test, Abraham himself had narrowly escaped death by the hand of his father. One can only imagine the horror it would be to hear God tell you to kill your own son when it was God who rescued you from the same fate. Why someone would even believe this to be inspiration from God requires a long history of trusted communication between you and God.
Now, I’ve heard two different possible explanations of Abraham’s state of mind and understanding of this commandment. One, he believed God would never allow him to actually kill Isaac, and two he was disgusted with God’s command, but believed and trusted God so fully that he was willing to kill his son to obey all of God’s commandments. The first explanation removes the most important part of faith from the situation. It is like saying ok, God told me to jump off this cliff but I’ll have a bungee cord. All you have to do is have faith in the bungee cord, or as in Abraham’s case, all you have to do is have faith that God will stop you from actually killing your son. The second scenario demands a higher degree of faith. The second scenario, Abraham trusting that God actually wanted him to kill his son, demands that Abraham be willing to go against everything that he had been taught about the nature of God, specifically that God is constant, loving, and compassionate.
For me, this is simply another example of ambiguity and the necessity for us to become comfortable with it. Abraham’s story has been well analyzed by many people, and several conclusions about the character of God have been derived from it. In fact, many modern day defense cases have cited Abraham’s story as reason why a father or mother killed their child. In almost all cases the defendant was ruled insane as I’m sure Abraham would have been had he actually been able to go through with his deed. However, as described in the Old Testament Abraham was far from insane; all along his actions were deliberate, he employed subterfuge along the sacrificial path (there is an interesting parallel between him leaving his servants and Christ leaving the apostles before entering the Garden).
And so Nephi was confronted with an equally morally ambiguous decision. I am impressed by the details which he provides surrounding the event, which I feel evidence Nephi’s unresolved concerns regarding that fateful night. So he is following the Spirit, probably walking towards Laban’s house, wondering what is going to happen – am I going to break into Laban’s house, am I going to have a private conversation with him and the Lord will change his mind – when Nephi sees a drunk man in the street. Upon closer inspection this drunk man is Laban, the man who has been the cause of much recent tribulation Nephi’s life (running away from murderous servants, being beaten by his brothers, and stopping him from obeying God’s commandments to have a copy of his word while in the wilderness).
So let’s just, for curiousity’s sake, recreate the scene as best we can. Laban has “fallen to the earth before [Nephi] for he was drunken with wine.” So either Laban is completely passed out or just mostly passed out, struggling to stand, all we know is that he has fallen to the earth. It is dark, no one is around. Nephi stumbles across Laban, realizes its Laban and the first thing he does is pull out Laban’s sword. Nephi describes, with detail, Laban’s sword. The spirit of God whispers to Nephi kill Laban. Nephi resists saying I have never killed anyone before why should I kill now? What’s interesting is that in the next verse (11) the spirit says “behold the Lord hath delivered him into thy hands.” Just a few verses before (vs 2-3, a few hours before?) Nephi was assuaging his brothers’ fears when he told them that the Lord was able to deliver them even as their fathers and “destroy Laban even as the Egyptians.” So the spirit says, “the Lord has delivered Laban into your hands,” Nephi then remembers how Laban sought to take his own life and would not listen to the commandments of the Lord, and had taken their property. The spirit steps in again and says, “kill Laban, because it is better that he dies than a whole nation should die not knowing God.” More thoughts rush through Nephi’s head, as he visualizes his descendants living without the law of Moses, and yet here he was about to defy one of the 10 commandments based on utilitarian ethics. There is to be no lamb in the thicket, no rope with which to tie Laban, no hammer to knock him out, no divine intervention, only a glittering sword and a soft neck. The moral enigma, the paradox of God, passes through Nephi and Nephi doesn’t blink. He is willing to do exactly what God commands even when God commands something contrary to Himself. When sword and neck meet, Laban is dead and Nephi has passed perhaps the most difficult test of faith in his life. All that follows are just details of an unwavering, near fanatical life devoted to the worship and service of God.
Thursday, March 5, 2009
1 Nephi 3
Vs1-2 Ok, very interesting exchange here. Nephi reports returning from speaking with the Lord, which is short for saying, Nephi asked God for confirmation that what Lehi had done with his family was right. Nephi was also told that God would be guiding Lehi et al to the promised land, which was definitely not Jerusalem country. But what does Nephi hear, first thing, when he returns to the tent of his father? Lehi has had another dream (a visionary man!) and this time God wants Nephi and brothers to return to Jerusalem.
God’s reason for sending the brothers back to Jerusalem was for them to obtain the “plates of brass;” a genealogy and some form of what we now call the old testament. What an interesting idea to send the murmuring brothers, Laman and Lemuel back to where they want to be in the first place. Quite the test me thinks. Of course Nephi (and his younger brothers?) has no problem with this idea since he has received confirmation from the Lord and a “softening of heart.” His oft quoted response is that he will go and do the will of the Lord because whenever God commands he prepares a way for the fulfillment of that commandment.
But why didn’t God rearrange the order of the visions he gave to Lehi? Get plates first, then flee Jerusalem. Of course there was the danger, as Nephi and company discovered, that Laban would try to kill them for even asking for the plates. This scenario makes it quite clear that it was smart to hide in the wilderness first, and then send a small band of brothers in to retrieve the brass plates.
To return to Jerusalem and retrieve the plates, like all challenges was unique to each individual who it touched. Lehi had to hope that God would spare his sons. He knew Jerusalem was a tought place and I’m sure he knew Laban wasn’t the most understanding of men. Sariah, Lehi’s wife, of course had the typical motherly anxiety, which we learn later she loudly expressed to Lehi. Nephi’s faith in his recent confirmation from God that what they were doing was correct was being tried. Laman and Lemuel’s test was slightly different. Could they withstand the temptation of returning to Jerusalem and then having to return to their dessert dwelling family. Once in Jerusalem they had a house, lots of riches, old friends, why in the world would they return to the wilderness? It’s not like Lehi would have sent Nephi and Sam to rough them up, had they decided to stay in Jerusalem once they had returned. What’s even more interesting is that Lehi it seems didn’t even live in Jerusalem. Vs 22 suggests that after Laban first rejects Laman’s request to have the plates, Nephi proffers the idea of buying the plates off Laban. So Laman, Lemuel and Nephi, pack up and head to the “land of our inheritance.” I wonder, what do the people think as they see the sons of “crazy old Maurice” returning to pick up a bunch of “treasure” from their abandoned home? Did Lehi really just leave all his goods at his house? And no one stole anything? Did he just leave his servants there? His flocks? His merchandise? Or did he sell the business? Or was his brother running the show, and took pity on the three sons when they came asking for some gold and silver?
So of course Laban loves the gold and silver he is offered for the plates. He chooses option C, take the treasure, keep the plates, kill the boys. The boys flee into the wilderness and hide, and Laban’s murderous servants have to go home without any blood to show for their efforts.
As is sometimes natural in tense situations there is a lot of stress. Laman and Lemuel having been humiliated and scared “to death” begin to take their frustration out on their younger brother Nephi. Sadly, I can imagine this wasn’t anything new. Laman and Lemuel seem the type to have been bullies growing up, and good natured fun, I’m sure, had often turned into physical abuse. But this time an angel appears (vs 29) to referee the fight. As per God’s usual technique, a rhetorical question is asked, “why do you smite your brother with a rod?” I can imagine Laman and Lemuel’s sub-frontal-cortex thoughts, because we have been ashamed, and feared for our life, and some else has to feel our pain (i.e. Big ape slapped me, I’ll pass the love along and slap a smaller ape).
The angel tells them all that Nephi will be a ruler over them and that they will go back to Jerusalem and the Lord will deliver Laban into your hands. Not a second passes in the narrative and Laman and Lemuel are complaining again. Apparently it was common-place enough for angels to appear that Laman and Lemuel are able to shrug it off as a bad nightmare.
In summary,
The boys are sent back to Jerusalem to obtain the brass plates. They try asking and are rejected. They try buying and are chased. They are frustrated and take it out on Nephi. God says Nephi will be a ruler over you and by the way, now that you have tried twice I will give Laban into your hands. Interestingly the angel doesn’t say, go back and Laban will give you the plates, or I will help you get the plates, simply I will give Laban into your hands. A little foreshadowing being done, since as Nephi is writing this he surely remembers exactly what happened. He killed Laban.
Vs1-2 Ok, very interesting exchange here. Nephi reports returning from speaking with the Lord, which is short for saying, Nephi asked God for confirmation that what Lehi had done with his family was right. Nephi was also told that God would be guiding Lehi et al to the promised land, which was definitely not Jerusalem country. But what does Nephi hear, first thing, when he returns to the tent of his father? Lehi has had another dream (a visionary man!) and this time God wants Nephi and brothers to return to Jerusalem.
God’s reason for sending the brothers back to Jerusalem was for them to obtain the “plates of brass;” a genealogy and some form of what we now call the old testament. What an interesting idea to send the murmuring brothers, Laman and Lemuel back to where they want to be in the first place. Quite the test me thinks. Of course Nephi (and his younger brothers?) has no problem with this idea since he has received confirmation from the Lord and a “softening of heart.” His oft quoted response is that he will go and do the will of the Lord because whenever God commands he prepares a way for the fulfillment of that commandment.
But why didn’t God rearrange the order of the visions he gave to Lehi? Get plates first, then flee Jerusalem. Of course there was the danger, as Nephi and company discovered, that Laban would try to kill them for even asking for the plates. This scenario makes it quite clear that it was smart to hide in the wilderness first, and then send a small band of brothers in to retrieve the brass plates.
To return to Jerusalem and retrieve the plates, like all challenges was unique to each individual who it touched. Lehi had to hope that God would spare his sons. He knew Jerusalem was a tought place and I’m sure he knew Laban wasn’t the most understanding of men. Sariah, Lehi’s wife, of course had the typical motherly anxiety, which we learn later she loudly expressed to Lehi. Nephi’s faith in his recent confirmation from God that what they were doing was correct was being tried. Laman and Lemuel’s test was slightly different. Could they withstand the temptation of returning to Jerusalem and then having to return to their dessert dwelling family. Once in Jerusalem they had a house, lots of riches, old friends, why in the world would they return to the wilderness? It’s not like Lehi would have sent Nephi and Sam to rough them up, had they decided to stay in Jerusalem once they had returned. What’s even more interesting is that Lehi it seems didn’t even live in Jerusalem. Vs 22 suggests that after Laban first rejects Laman’s request to have the plates, Nephi proffers the idea of buying the plates off Laban. So Laman, Lemuel and Nephi, pack up and head to the “land of our inheritance.” I wonder, what do the people think as they see the sons of “crazy old Maurice” returning to pick up a bunch of “treasure” from their abandoned home? Did Lehi really just leave all his goods at his house? And no one stole anything? Did he just leave his servants there? His flocks? His merchandise? Or did he sell the business? Or was his brother running the show, and took pity on the three sons when they came asking for some gold and silver?
So of course Laban loves the gold and silver he is offered for the plates. He chooses option C, take the treasure, keep the plates, kill the boys. The boys flee into the wilderness and hide, and Laban’s murderous servants have to go home without any blood to show for their efforts.
As is sometimes natural in tense situations there is a lot of stress. Laman and Lemuel having been humiliated and scared “to death” begin to take their frustration out on their younger brother Nephi. Sadly, I can imagine this wasn’t anything new. Laman and Lemuel seem the type to have been bullies growing up, and good natured fun, I’m sure, had often turned into physical abuse. But this time an angel appears (vs 29) to referee the fight. As per God’s usual technique, a rhetorical question is asked, “why do you smite your brother with a rod?” I can imagine Laman and Lemuel’s sub-frontal-cortex thoughts, because we have been ashamed, and feared for our life, and some else has to feel our pain (i.e. Big ape slapped me, I’ll pass the love along and slap a smaller ape).
The angel tells them all that Nephi will be a ruler over them and that they will go back to Jerusalem and the Lord will deliver Laban into your hands. Not a second passes in the narrative and Laman and Lemuel are complaining again. Apparently it was common-place enough for angels to appear that Laman and Lemuel are able to shrug it off as a bad nightmare.
In summary,
The boys are sent back to Jerusalem to obtain the brass plates. They try asking and are rejected. They try buying and are chased. They are frustrated and take it out on Nephi. God says Nephi will be a ruler over you and by the way, now that you have tried twice I will give Laban into your hands. Interestingly the angel doesn’t say, go back and Laban will give you the plates, or I will help you get the plates, simply I will give Laban into your hands. A little foreshadowing being done, since as Nephi is writing this he surely remembers exactly what happened. He killed Laban.
Saturday, February 28, 2009
1 Nephi Chapter 2
vs 1 Lehi is blessed for what he has done. For all the wishful thinking and plans of grandeur it is what we do that in the end matters most. Just like another Nephi, much later in the BOM, the Lord can trust those who DO His will (Helaman 10).
Vs 2 sounds interesting since Nephi adds the line “even in a dream” to the sentence that describes God telling Lehi to take his family into the wilderness. Does this, “even in a dream” mean that Lehi received this command in different ways, i.e. by voice, by revelation, by inspirational feeling, and EVEN in a dream? Or is this a somewhat poetic way of saying, Lehi dreamed again like he has in the past when he falls on his bed exhausted (1 Nephi 1:7)
What’s also interesting about this commandment is the frighteningly short-sightedness about it. Lehi, go into the wilderness. If I was told to do that, my first question would be, “and then what?” Did Lehi assume he would just have to live the rest of his life wandering the wilderness around Jerusalem? The commandment from God was not anymore specific, then go into the wilderness. That would be like Karl asking us all to go follow him into the Adirondacks. Grab your yurts, old Lehi has lost it again. It would be interesting to know how much time Lehi had spent in the wilderness, and what experiences he had had “camping.” Being a prosperous merchant and most probably descending from a line of such prosperous middle-men, my assumption is Lehi did not have the much experience in the wild. The fact that later all their bows broke perhaps suggests that they were not fully trained for wilderness living. They had to rely on the Liahona for guidance about where to hunt (follow the rivers!). Google maps says it is about a 63 hour walk from Jerusalem to the closest point of the red sea. Nephi says they went to the “borders” of the red sea. So lets say it took them only 50 hours of walking. If you walk 12 hours each day you make it in 4 days. That’s not a bad camping trip, eh? In fact, Nephi records that they travelled for 3 days and pitched a tent in a valley near a river.
Vs 9-10 Lehi wishes that his two eldest sons would be like 1) a river flowing into a fountain of righteousness and 2) a valley, firm and steadfast in keeping the commandments of the Lord. Interesting that those two metaphors of how to be good involve the opposite action. The first one is movement, flowing, going, moving whereas the second metaphor is immovable, rock solid. For me, the first metaphor doesn’t mean as much. I’m not sure what it means to flow into a fountain of righteousness. For me, choosing the right, is not so much as flow as it is swimming. So how can you swim into a fountain of righteousness by being firm and steadfast in keeping the commandments of the Lord? Well, again, that is how it is done, by always choosing the right despite forces and currents pulling you backwards.
Vs12 According to Nephi his brothers murmured because they did not know the dealings of God. They thought their dad was crazy (visionary man being used euphemistically) and followed the “foolish imaginations of his heart.” What Laman and Lemuel don’t know is that being “visionary” is understanding the dealings of God. The implied theory is one needs visions to understand God and without those visions you will murmur against the choices that those visions demand (i.e. leaving your possessions behind and living an austere life in the wilderness with no plan or clear future). We have to understand, Lehi has yet to tell anyone in his family the eventual outcome of fleeing into the wilderness. No one knows what is going on, except that Lehi said Jerusalem would be destroyed, but beyond that, who knows.
Vs 16 Nephi doesn’t murmur or complain, he prays because he wants to know the mysteries of God (i.e. what in the world are we doing in the wilderness anyway?). Nephi is visited by the Lord by His spirit. NO visions yet, but Nephi believes his dad, and God softens his heart.
Vs17 Sam believes in Nephi. We don’t have the account of Sam, but from Nephi’s perspective Sam didn’t need a vision from God, all he needed was his older brother to tell him the way it is. This is an example of a gift of the spirit where you believe the testimonies of others. Sam did not need to see the prints in Christ’s hands, he could believe the testimony of someone else, namely Nephi.
Vs20 Ah, finally we are told what is the end goal of living in the wilderness. God is going to lead them to the promised land. God does not elaborate on what this land is, nor do I believe is there any tradition in Jewish believe about another promised land besides the land of Israel. Perhaps this is how Nephi was able to relate to God telling him about a land of promise. Israel had become wicked, they would be destroyed, time for another promised land.
So, in summary, chapter two introduces Lehi’s family into wilderness living, where Laman and Lemuel complain and Nephi and Sam support their dad. The pattern gets reinforced several times over the next few chapters. Also, quickly on in the book of Mormon, the idea of a promised land is introduced and also the idea of having an attitude of belief. Believe that God can save, believe that God is in control, and show your belief by keeping his commandments.
Vs 2 sounds interesting since Nephi adds the line “even in a dream” to the sentence that describes God telling Lehi to take his family into the wilderness. Does this, “even in a dream” mean that Lehi received this command in different ways, i.e. by voice, by revelation, by inspirational feeling, and EVEN in a dream? Or is this a somewhat poetic way of saying, Lehi dreamed again like he has in the past when he falls on his bed exhausted (1 Nephi 1:7)
What’s also interesting about this commandment is the frighteningly short-sightedness about it. Lehi, go into the wilderness. If I was told to do that, my first question would be, “and then what?” Did Lehi assume he would just have to live the rest of his life wandering the wilderness around Jerusalem? The commandment from God was not anymore specific, then go into the wilderness. That would be like Karl asking us all to go follow him into the Adirondacks. Grab your yurts, old Lehi has lost it again. It would be interesting to know how much time Lehi had spent in the wilderness, and what experiences he had had “camping.” Being a prosperous merchant and most probably descending from a line of such prosperous middle-men, my assumption is Lehi did not have the much experience in the wild. The fact that later all their bows broke perhaps suggests that they were not fully trained for wilderness living. They had to rely on the Liahona for guidance about where to hunt (follow the rivers!). Google maps says it is about a 63 hour walk from Jerusalem to the closest point of the red sea. Nephi says they went to the “borders” of the red sea. So lets say it took them only 50 hours of walking. If you walk 12 hours each day you make it in 4 days. That’s not a bad camping trip, eh? In fact, Nephi records that they travelled for 3 days and pitched a tent in a valley near a river.
Vs 9-10 Lehi wishes that his two eldest sons would be like 1) a river flowing into a fountain of righteousness and 2) a valley, firm and steadfast in keeping the commandments of the Lord. Interesting that those two metaphors of how to be good involve the opposite action. The first one is movement, flowing, going, moving whereas the second metaphor is immovable, rock solid. For me, the first metaphor doesn’t mean as much. I’m not sure what it means to flow into a fountain of righteousness. For me, choosing the right, is not so much as flow as it is swimming. So how can you swim into a fountain of righteousness by being firm and steadfast in keeping the commandments of the Lord? Well, again, that is how it is done, by always choosing the right despite forces and currents pulling you backwards.
Vs12 According to Nephi his brothers murmured because they did not know the dealings of God. They thought their dad was crazy (visionary man being used euphemistically) and followed the “foolish imaginations of his heart.” What Laman and Lemuel don’t know is that being “visionary” is understanding the dealings of God. The implied theory is one needs visions to understand God and without those visions you will murmur against the choices that those visions demand (i.e. leaving your possessions behind and living an austere life in the wilderness with no plan or clear future). We have to understand, Lehi has yet to tell anyone in his family the eventual outcome of fleeing into the wilderness. No one knows what is going on, except that Lehi said Jerusalem would be destroyed, but beyond that, who knows.
Vs 16 Nephi doesn’t murmur or complain, he prays because he wants to know the mysteries of God (i.e. what in the world are we doing in the wilderness anyway?). Nephi is visited by the Lord by His spirit. NO visions yet, but Nephi believes his dad, and God softens his heart.
Vs17 Sam believes in Nephi. We don’t have the account of Sam, but from Nephi’s perspective Sam didn’t need a vision from God, all he needed was his older brother to tell him the way it is. This is an example of a gift of the spirit where you believe the testimonies of others. Sam did not need to see the prints in Christ’s hands, he could believe the testimony of someone else, namely Nephi.
Vs20 Ah, finally we are told what is the end goal of living in the wilderness. God is going to lead them to the promised land. God does not elaborate on what this land is, nor do I believe is there any tradition in Jewish believe about another promised land besides the land of Israel. Perhaps this is how Nephi was able to relate to God telling him about a land of promise. Israel had become wicked, they would be destroyed, time for another promised land.
So, in summary, chapter two introduces Lehi’s family into wilderness living, where Laman and Lemuel complain and Nephi and Sam support their dad. The pattern gets reinforced several times over the next few chapters. Also, quickly on in the book of Mormon, the idea of a promised land is introduced and also the idea of having an attitude of belief. Believe that God can save, believe that God is in control, and show your belief by keeping his commandments.
Friday, February 27, 2009
1 Nephi Chapter 1
1 Nephi 1
14 And it came to pass that when my father had read and seen many great and marvelous things, he did exclaim many things unto the Lord; such as: Great and marvelous are thy works, O Lord God Almighty! Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth; and, because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish!
Are these things that I exclaim? I have read many great and marvelous things, and looking back on my life, I have seen many great and marvelous things. What are my exclamations to the Lord?
Things I have seen: I have always been able to find a job. I went to Washington D.C. without a lead or recommendation at all, and found an excellent job at Steptoe & Johnson. Before that I was looking for someone who shared my same passion for learning and beauty, and God showed me K. Indeed God is merciful, and despite my wickedness he has not suffered to let me perish.
Summary:
Nephi introduces himself, and attests to the veracity of his record. He gives a date, by referring to the current ruler of Judah, Zedekiah. He gives context, by describing the prophets crying repentence and foretelling destruction if their call goes unheeded. Lehi, it would seem, takes the prophets seriously, and decides to pray for the people. Much like his later great-great grandson Enos, Lehi is moved to pray for the redemption of his people, and with all his heart pleads for their “deliverance?” or is it that they would repent. In answer to his prayer Lehi is given a vision of “terror?” insomuch that he comes home and throws himself on his bed, exhausted and overcome by the spirit. In a seeming test for endurance, God gives Lehi another vision, but this vision was perhaps more redemptive than the last. In fact, there is no description of the first vision, only a description of the second vision. And, after the first vision Lehi is exhausted but after the second vision Lehi was quoted as exclaiming how great God was, and how merciful he is, and that no one will perish who comes unto the Lord. I assume he means, come unto the Lord in a state of humility and repentence. Lehi’s second vision is a little difficult to cast into a complete vision of redemption since, after being given a book by the twelve apostles to read, the book apparently describes the destruction of Jerusalem. Yet still, Lehi rejoices. Nephi does not write everything his father says, since as Nephi states he is only making an abridgment of a record that his father has already written, and Nephi would like to get to his story and account of his own life. So after the two great visions, and as Nephi alludes to, many more visions, Lehi begins to prophesy himself to the people of Jerusalem, and by so doing becomes one of the “many prophets” who were at that time predicting doom and destruction. Naturally, the Jews were angry with them, and mocked him. But Lehi continued all the same, and he spoke to them about a coming Messiah who would redeem the world. The Jews sought Lehi’s life, but as Nephi is going to show us, the Lord shows tender mercies to those whom he has chosen, because of their faith, and they are made mighty unto the power of deliverance.
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