2 Nephi 26:24-33

²⁴ He doeth not anything save it be for the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw all men unto him.  Wherefore, he commandeth none that they shall not partake of his salvation.  ²⁵ Behold, doth he cry unto any, saying: Depart from me?  Behold, I say unto you, Nay; but he saith: Come unto me all ye ends of the earth, buy milk and honey, without money and without price.

2 Nephi 26:24-25 (Emphasis mine)

1  HO, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.

Isaiah 55:1 (Emphasis mine)

Nephi(1), in his plainness, shares an important truth.  Whatever God does, He does it for the world.  He doesn’t choose whom He helps.  He turns no one away; His desire is that all men partake of salvation.

Neal Maxwell emphasized this truth.

“After all, the Book of Mormon's stated purpose is for ‘the convincing of the Jew and Gentile that Jesus is the Christ’ (title page), making it a divine gift to the entire human family.

“In fact, Nephi tells us that God ‘doeth not anything save it be for the benefit of the world’ (2 Nephi 26:24). The knowledge concerning God's plan of salvation, repeatedly and carefully set forth in the Book of Mormon, can counter the hopelessness and despair of some who lament the human predicament in which they feel mortals are ‘conceived without consent" and "wrenched whimpering into an alien universe.’ “ [1] (Emphasis mine)

While God does what He does for all, that doesn’t mean that it’s that simple.  M. Catherine Thomas explains:

“Obviously, God can withdraw grace from a group or an individual and he can give grace. ‘The Lord gave, and the Lord hath taken away; blessed be the name of the Lord’ (Job 1:21). He does this to accomplish his divine purposes; we know he does nothing save it be for the benefit of the world (2 Nephi 26:24). But something we can probably never calculate, unless it is given to us by revelation, is how much grace is being given or being withheld from a person, even ourselves. All we can do is the best we can do, lending support and tolerance and compassion to one another. Unless one has inspiration, one cannot tell what the Lord is up to in another person's life. We just have to look at each person compassionately, knowing that the Lord isn't done with him or her yet, nor is He done with us yet.” [2] (Emphasis mine)

²⁶ Behold, hath he commanded any that they should depart out of the synagogues, or out of the houses of worship?  Behold, I say unto you, Nay.  ²⁷ Hath he commanded any that they should not partake of his salvation?  Behold I say unto you, Nay; but he hath given it free for all men; and he hath commanded his people that they should persuade all men to repentance.  ²⁸ Behold, hath the Lord commanded any that they should not partake of his goodness?  Behold I say unto you, Nay; but all men are privileged the one like unto the other, and none are forbidden.

2 Nephi 26:26-28 (Emphasis mine)

He continues the points made in verse 24-25.  No one is commanded to depart from any place of worship; no one has been commanded not to partake of salvation; no one has been commanded that they should not partake of His goodness.  All this has been given freely.

The only command he has given his people is to persuade all men to repent.  To repent, one must have the spirit of the Lord in their hearts.  Again, this is given freely.

8  For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

Ephesians 2:8 (Emphasis mine)

²⁹ He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion.  ³⁰ Behold, the Lord hath forbidden this thing; wherefore, the Lord God hath given a commandment that all men should have charity, which charity is love.  And except they should have charity they were nothing.  Wherefore, if they should have charity they would not suffer the laborer in Zion to perish.  ³¹ But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish.

2 Nephi 26:29-31 (Emphasis mine)

Priestcrafts were forbidden very early in the Book of Mormon record.  Nephi(1), having seen his people’s future, knew the consequences of priestcrafts.  Those that serve the Lord do so for the welfare of Zion.  If that is not their motive, they are not serving God; they are doing this for gain and the praise of the world.

If you serve the Lord, do so with charity.  Without charity, we are nothing.

Appeal to vanity is an important part of priestcrafts.  Hugh Nibley writes:

“Since humility is one of the rarest of human qualities, the most direct and effective appeal is to vanity: ‘Priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion’ (2 Nephi 26:29).” [3] (Emphasis mine)

Hugh Nibley reminds us that what is important is for what we work.

“The whole emphasis in the holy writ is not on whether one works or not, but what one works for: ‘The laborer in Zion shall labor for Zion; for if they labor for money they shall perish’ (2 Nephi 26:31). ‘The people of the church began to wax proud, because of their exceeding riches, . . . precious things, which they had obtained by their industry’ (Alma 4:6) and which proved their undoing, for all their hard work.” [4] (Emphasis mine)

Don Norton discusses the problem with a materialistic outlook on life.

“The problem of a materialistic outlook on life is that it produces a false sense of security—as if humans have things under control. (Some critics lay similar blame on another sacrosanct feature of our modern world—technology.) If the Book of Mormon has one great message, it is the danger of the love and inequitable distribution of material things. In every case, the Nephite slide into corruption begins with the words ‘costly apparel’ (or as we would say today, ‘designer clothes’). The charge is clear: ‘But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish’ (2 Nephi 26:31).” [5] (Emphasis mine)

³² And again, the Lord God hath commanded that men should not murder; that they should not lie; that they should not steal; that they should not take the name of the Lord their God in vain; that they should not envy; that they should not have malice; that they should not contend one with another; that they should not commit whoredoms; and that they should do none of these things; for whoso doeth them shall perish.  ³³ For none of these iniquities come of the Lord; for he doeth that which is good among the children of men; and he doeth nothing save it be plain unto the children of men; and he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.

2 Nephi 26:32-33 (Emphasis mine)

After reviewing the commandments of the Lord God, Nephi(1) concludes by reminding us these sins do not come from the Lord.  Only things that are good come from the Lord.  What he offers is available to all.  All men are invited to partake of the goodness of the Lord, for “all are alike unto God, both Jew and Gentile.”

Roy Prete expands on Nephi(1)’s teachings that “all are alike unto God, both Jew and Gentile.”

“It also brings into full focus Nephi's affirmation of God's love for all his children and desire to work with every people in behalf of their salvation: ‘He inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile’ (2 Nephi 26:33). Thus God not only is viewed as an active participant in human affairs, but his influence extends to all people (see Alma 29:8). God, from the point of Nephi's revelatory experience, plays a major role in the destinies of all nations.” [6] (Emphasis mine)

Matthew Roper explains how Nephi(1)’s teachings show that there were other people here when Lehi’s party arrived.

“Nephi's emphasis on the universal nature of God's love is even more meaningful if written and taught to a people grappling with issues of ethnic and social diversity. ‘And he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile’ (2 Nephi 26:33). Nephites would understand Jews to be those who came out from Jerusalem, yet the additional reference to Gentiles and heathen would only make sense to a Nephite if there were others in the land.” [7] (Emphasis mine)

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[1] By the Gift and Power of God, Neal A. Maxwell, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[2] Alma the Younger, Part 2, M. Catherine Thomas, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[3] The Way of the "Intellectuals", Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[4] What is Zion? A Distant View, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[5] Working toward Zion: Principles of the United Order for the Modern World, Don Norton, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[6] God in History? Nephi's Answer, Roy A. Prete, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[7] Nephi's Neighbors: Book of Mormon Peoples and Pre-Columbian Populations, Matthew Roper, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

2 Nephi 26:20-23

²⁰ And the Gentiles are lifted up in the pride of their eyes, and have ‘stumbled,’ because of the greatness of their ‘stumbling block,’ that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor.  ²¹ And there are many churches built up which cause envyings, and strifes, and malice.

2 Nephi 26:20-21 (Emphasis mine)

20  Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.

Ezekiel 3:20 (Emphasis mine)

15  What mean ye that ye beat my people to pieces, and grind the faces of the poor?  saith the Lord GOD of hosts.

Isaiah 3:15 (Emphasis mine)

In the last days, Nephi(1) saw that pride would become a major problem for both the people and the churches.  Many churches will be built that will “put down” the miracles of God and preach their own wisdom in place of the word of God. 

Neal Maxwell explains how King Benjamin, in his great sermon understood the importance of this prophesy.

“But the path of wisdom [King Benjamin] cited is sharply distinguished from the ‘world and the wisdom thereof’ (1 Nephi 11:35). Benjamin knew that without revelations, prophets, and sacred records, mankind must settle for ‘preach[ing] up . . . their own wisdom’ (2 Nephi 26:20), which is not much of an offering. Only the Holy Ghost can keep us on the strait and narrow path, which is wisdom's path (see Mosiah 2:36).” [1] (Emphasis mine)

Richard Draper explains how we see this in our society today.

“Partaking of its easy abundance, Americans often forget from whom the blessings flow. In their blindness, they attribute their success to themselves and desire more. Pride sets in. As in the case of Nephite society, ‘the people began to be distinguished by ranks, according to their riches and their chances for learning, yea, some were ignorant because of their poverty, and others did receive great learning because of their riches’ (3 Nephi 6:12). Nephi knew this was exactly the condition that would beset those upon this continent in the latter days. The Gentiles, he attested, ’are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor’ (2 Nephi 26:20).” [2] (Emphasis mine)

²² And there are also secret combinations, even as in times of old, according to the combinations of the devil, for he is the founder of all these things; yea, the founder of murder, and works of darkness; yea, and he leadeth them by the neck with a flaxen cord, until he bindeth them with his strong cords forever.  ²³ For behold, my beloved brethren, I say unto you that the Lord God worketh not in darkness.

2 Nephi 26:22-23 (Emphasis mine)

18  Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:

Isaiah 5:18 (Emphasis mine)

Nephi(1) warns us of the evils of secret combinations.  These groups do what they do in “darkness.”  The devil is the founder of these things.  It is another way the binds us and leads us to Hell. 

Nephi(1) reminds us “the lord God worketh not in darkness.”

Richard Rust writes about the threats of secret combinations.

“The nature, rise, and effect of secret combinations is a third significant type of narrative that is reinforced and confirmed by repetition. Jacob anticipates the problem of Gadiantonism when he warns the Nephites about the devil's stirring up secret combinations (2 Nephi 9:9). Likewise, Nephi's prophecies of secret combinations among the Gentiles and Alma's testimony that the Jaredites were destroyed because of their secret works (2 Nephi 26:22; Alma 37:30) prefigure the effect such works of darkness will have on the Nephite nation. The character of secret combinations is presented dramatically and frighteningly in the detailed accounts of Kishkumen and Gadianton and their band (Helaman 2–16) and of Akish's machinations (Ether 8). One account confirms the other. “ [3] (Emphasis mine)

Alyson Skabelund Von Feldt observes:

“The motif returns for a last time in 2 Nephi 26—28. Nephi describes the Gentiles of the last days as building up many churches that minimize ‘the power and miracles of God.’ Rather, they ‘preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor (2 Nephi 26:20). Nephi introduces ‘secret combinations’ here, which he says are founded by the devil (2 Nephi 26:22). They bring to mind the gangs of Proverbs 1:8—19, established to kill the innocent in order to acquire their ‘precious substance’ (v. 13). 

“Nephi warns of the seductive powers of the devil, who, like the evil man of Proverbs 2:12—15, uses his power of speech to deceive and ensnare. He will stir some up to anger, while pacifying others, lulling them into a feeling of security, flattering them, whispering in their ears ‘until he grasps them with his awful chain’ (2 Nephi 28:19—23). Like the strange woman whose paths are ‘unto the dead’ (Proverbs 2:18) and the evil man whose paths are dark and crooked (Proverbs 2:15), the devil ‘cheateth their souls, and leadeth them away carefully down to hell’ (2 Nephi 28:21).” [4] (Emphasis mine)

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[1] King Benjamin's Sermon: A Manual for Discipleship, Neal A. Maxwell, Provo, Utah: Maxwell Institute, accessed December 30, 2011.

[2] Hubris and Ate: A Latter-day Warning from the Book of Mormon, Richard D. Draper,
Provo, Utah: Maxwell Institute, accessed December 30, 2011.

[3] "To Show unto the Remnant of the House of Israel" - Narrators and Narratives, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed December 30, 2011.

[4] "His Secret is with the Righteous": Instructional Wisdom in the Book of Mormon, Alyson Skabelund Von Feldt, Provo, Utah: Maxwell Institute, accessed December 30, 2011.

2 Nephi 26:14-19

Beginning with verse 14, Nephi(1) is taking a different approach to Isaiah 29.  Instead of quoting the chapter directly, he quotes the chapter and includes commentary, observation, and prophecy. 

Grant Hardy describes the process.

“Nephi's technique of prophecy through quotation is a striking feature of his writing, yet there are two chapters where his usage of earlier scripture is even more precisely organized. Rather than simply working Isaiah's words and phrases into his own discourse (impressive as that may be), in 2 Nephi 26 and 27 he quotes nearly all of Isaiah 29, a phrase here and a phrase there, but in order, as he provides a new framework that particularizes that earlier prophecy and explains how it was to be fulfilled in latter days when Martin Harris took the page of reformed Egyptian to Charles Anthon in 1828. We sometimes speak of ‘reading between the lines,’ but here Nephi is ‘writing between the lines.’ “ [1] (Emphasis mine)

Garold Davis explains why Nephi(1) would take this approach.

“It is perfectly understandable why Nephi should wish to give us such a careful comment on Isaiah 29. First, according to Nephi's understanding, Isaiah is prophesying in part about Nephi's own people—his ‘seed,’ a branch of the house of Israel that has been scattered and that ‘in the last days’ will be brought back as part of the rebuilding of the house of Israel. Second, Isaiah is prophesying about Nephi's own book, the record of his people that later would become the Book of Mormon. We can only imagine the excitement and gratitude Nephi must have felt when through ‘the spirit of prophecy’ (2 Nephi 25:4) he realized the prophecies in Isaiah 29 applied specifically to his people and his sacred record.” [2] (Emphasis mine)

Now to Nephi(1)’s record.  (Note:  The direct quotes from Isaiah will be identified with both italics and underlining.)

¹⁴ But behold, I prophesy unto you concerning the last days; concerning the days when the Lord God shall bring these things forth unto the children of men.  ¹⁵ After my seed and the seed of my brethren shall have dwindled in unbelief, and shall have been smitten by the Gentiles; yea, after the Lord God shall have camped against them round about, and shall have laid siege against them with a mount, and raised forts against them; and after they shall have been brought down low in the dust, even that they are not, yet the words of the righteous shall be written, and the prayers of the faithful shall be heard, and all those who have dwindled in unbelief shall not be forgotten.  ¹⁶  For those who shall be destroyed shall speak unto them out of the ground, and their speech shall be low out of the dust, and their voice shall be as one that hath a familiar spirit; for the Lord God will give unto him power, that he may whisper concerning them, even as it were out of the ground; and their speech shall whisper out of the dust.

2 Nephi 26:14-16 (Emphasis mine)

Nephi(1) begins by telling us he is prophesying concerning the last days.  It is at this time his record will be brought forth.

Because of their unbelief, both his posterity and the posterity of his brothers will smitten by the gentiles.  They will be brought down low in the dust.  But, because of the prayers of the faithful, they will not be forgotten.

His record will speak to them out of the ground, out of the dust.  The voice will be one that has a familiar spirit.

This concept of a “familiar spirit” has been misunderstood.  Critics refer to a “familiar spirit” as something evil.  Reality is not that simple.  Paul Hoskisson gives a detailed explanation.  (The entire article is worth reading.)

“Therefore, when the Bible says in Isaiah 29:4 that the inhabitants of Jerusalem who will be destroyed will speak ‘out of the ground . . . as of one that hath a familiar spirit,’ the meaning is that destroyed Judah will speak from the dead, that is, from the records they left behind, the Old Testament, and without the aid of a medium. This has nothing to do with necromancy and divination, but everything to do with the dead speaking to the living through the records the dead leave behind. This is made even clearer in 2 Nephi 26:16 where Isaiah is paraphrased and applied to the Nephites who will, like the inhabitants of Jerusalem, be destroyed. They also shall speak ‘out of the ground . . . as one that hath a familiar spirit; for the Lord God will give unto him [Joseph Smith] power, that he [the translator of the Nephite records] may whisper concerning [the destroyed Nephites], even as it were out of the ground’ where they are buried, and where the plates had been buried.

As can be seen, the reader has the choice of interpreting 2 Nephi 26:16 [in the way most familiar to the reader], reading into these passages the meaning ‘a spirit which seems familiar,’ or [looking at the context and wording in the scripture], reading out of these passages ‘a message from those who have passed on before us.’  Both ways of approaching 2 Nephi 26:16 are correct and legitimate methods that can lead to enlightenment and understanding.” [3] (Emphasis mine)

¹⁷ For thus saith the Lord God: They shall write the things which shall be done among them, and they shall be written and sealed up in a book, and those who have dwindled in unbelief shall not have them, for they seek to destroy the things of God.  ¹⁸ Wherefore, as those who have been destroyed have been destroyed speedily; and the multitude of their terrible ones shall be as chaff that passeth away—yea, thus saith the Lord God: It shall be at an instant, suddenly— ¹⁹ And it shall come to pass, that those who have dwindled in unbelief shall be smitten by the hand of the Gentiles.

2 Nephi 26:17-19 (Emphasis mine)

After the book has been written, the Lord commanded that it be sealed as a protection against those who would destroy the things of God.  Once again, Nephi(1) reminds us that the gentiles will smite those who have dwindled in unbelief.

Hugh Nibley comments:

“First of all, there is something almost alarmingly literal about these ‘voices from the dust.’ For these documents were deliberately buried in the deep dust of the cave floors and came forth in choking clouds of dust—the finders had to wear masks: ‘For those who shall be destroyed shall be low out of the dust, and their voice shall be as one that hath a familiar spirit; for the Lord God will give unto him power, that he may whisper concerning them, even as it were out of the ground; and their speech shall whisper out of the dust’ (2 Nephi 26:16). They have not survived accidentally, as most other ancient writings have, but were hidden away on purpose; nor were they simply left behind or misplaced or forgotten by people who moved on and lived out their lives elsewhere—the people who left these records died soon after they buried them and died on the spot, the victims of a savage religious war. ‘For those who shall be destroyed shall speak unto them out of the ground’ (2 Nephi 26:16). What do these records contain? Accounts of contemporary affairs in private letters, legal documents, military and civil correspondence, or, in the words of the Book of Mormon: ‘For thus saith the Lord God: They shall write the things which shall be done among them. . . . Wherefore, as those who have been destroyed speedily’ (2 Nephi 26:17–18).” [4] (Emphasis mine)

John Welch explains the importance of sealing records.

“… [T]he process of sealing up the Nephite records served several practical and religious purposes. To keep the record pure, Nephi and his posterity were instructed that the records should be ‘sealed up to come forth in their purity’ (1 Nephi 14:26). As further protection against destruction, the Lord instructed his scribes to seal up the writings in a book so that ‘those who have dwindled in unbelief shall not have them, for they seek to destroy the things of God’ (2 Nephi 26:17). Prophetically, Nephi reported that the book would be dedicated to the Lord, ‘sealed up again unto the Lord’ (2 Nephi 30:3).” [5] (Emphasis mine)

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[1] 2 Nephi 26 and 27 as Midrash, Grant R. Hardy, Provo, Utah: Maxwell Institute, accessed December 29, 2011.

[2] Pattern and Purpose of the Isaiah Commentaries in the Book of Mormon, Garold N. Davis, Provo, Utah: Maxwell Institute, accessed December 29, 2011.

[3] The "Familiar Spirit" in 2 Nephi 26:16, Paul Y. Hoskisson, Provo, Utah: Maxwell Institute, accessed December 29, 2011.

[4] Churches in the Wilderness, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed December 29, 2011.

[5] Doubled, Sealed, Witnessed Documents: From the Ancient World to the Book of Mormon, John W. Welch, Provo, Utah: Maxwell Institute, accessed December 29, 2011.

2 Nephi 26:10-13

¹⁰ And when these things have passed away a speedy destruction cometh unto my people; for, notwithstanding the pains of my soul, I have seen it; wherefore, I know that it shall come to pass; and they sell themselves for naught; for, for the reward of their pride and their foolishness they shall reap destruction; for because they yield unto the devil and choose works of darkness rather than light, therefore they must go down to hell.  ¹¹ For the Spirit of the Lord will not always strive with man.  And when the Spirit ceaseth to strive with man then cometh speedy destruction, and this grieveth my soul.

2 Nephi 26:10-11 (Emphasis mine)

Nephi(1) prophesies the destruction of his people in these two verses.  Their destruction comes because they choose to serve the devil.  Their works become works of darkness.  For these choices, they will end up in hell.

In verse 11, Nephi(1) gives us an important gospel truth.  He teaches that “when the Spirit ceaseth to strive with man then cometh speedy destruction.”  We learn that the Spirit is an essential part of righteousness.  The Spirit resides with the righteous.  It is there to help us live and righteous life, serving the Lord.  Loss of the Spirit, or the Spirit ceasing to work with us, means we are headed to destruction.  It may not come in this life, but we will certainly suffer when we are cutoff from the Lord because of our wicked choices.

19  And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

John 3:19 (Emphasis mine)

Richard Draper explains that divine judgment comes, not because of divine action, but divine inaction.

“…God's curse does not consist of divine action but rather of divine inaction. When a people sin to the point that judgment must come, destruction results; but it comes because of the removal of God's Spirit, prophets, and restraining hand. Thus it is by the wicked, unrestrained in their wickedness, that the wicked are destroyed (Mormon 4:5).

“The Book of Mormon testifies clearly of this point. Nephi affirmed that he has seen the destruction of his people and, therefore, knew why they would be destroyed: ‘for the reward of their pride [hubris] and their foolishness [ate] they shall reap destruction. . . . For the Spirit of the Lord will not always strive with man. And when the Spirit ceaseth to strive with man then cometh speedy destruction’ (2 Nephi 26:10—11). Such destruction is ultimately spiritual, though it often expresses itself first in the physical reality of temporal ruin.” [1] (Emphasis mine)

¹² And as I spake concerning the convincing of the Jews, that Jesus is the very Christ, it must needs be that the Gentiles be convinced also that Jesus is the Christ, the Eternal God; ¹³ And that he manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; yea, unto every nation, kindred, tongue, and people, working mighty miracles, signs, and wonders, among the children of men according to their faith.

2 Nephi 26:12-13 (Emphasis mine)

Nephi(1) adds that not only the Jews but also the gentiles must be convinced that “Jesus is the Christ, the Eternal God.”  All must know that Jesus is the savior of the world.

Nephi(1) has an interesting choice of words in verse 12.  Richard Dilworth Rust points out that, when talking about the Jews, Nephi(1) writes that “Jesus is the very Christ.”  The emphasis of this phrase is on Jesus.  Then, he writes that the gentiles must be convinced that “Jesus is the Christ.”  Here the emphasis in on Christ.  The first the emphasis is on the person.  The second the emphasis is on the title.  Each group has a different emphasis. (Emphasis on Jesus and Christ are Richard Rust’s.)

David Sloan identifies the significance of the formatting of Nephi(1)’s words.

“The next two instances of Christ highlight Nephi's desire to convince and are found in a simple alternate parallelism in 2 Nephi 26:12:

       a And as I spake concerning the convincing of the Jews,

              b that Jesus is the very Christ,

       a it must needs be that the Gentiles be convinced also

              b that Jesus is the Christ, the Eternal God.

“According to Elder Maxwell, The ‘convincing’ of the Jews concerning Jesus' Messiahship is surely one of the Lord's priority purposes in the latter days. (See 2 Nephi 26:12.) Those who have given us the Book of Mormon never lost sight of this central purpose of convincing—nor should we. Moreover, the repeated use of that same, specific word is clearly not accidental…

“As proclaimed by Nephi in 2 Nephi 26:12 and by Moroni on the title page, the Book of Mormon is intended to convince both Jew and gentile that Jesus is the Christ. The plainness of Nephi's testimony of Christ may be sufficient to attract the gentiles, but it will probably require the preciousness and beauty of his poetic writings to convince the Jews, who should recognize that he wrote according to the ‘learning of the Jews’ (1 Nephi 1:2) and after ‘the manner of prophesying among the Jews’ (2 Nephi 25:1).” [2] (Emphasis mine)

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[1] Hubris and Ate: A Latter-day Warning from the Book of Mormon, Richard D. Draper, Provo, Utah: Maxwell Institute, accessed December 28, 2011.

[2] Nephi's Convincing of Christ through Chiasmus: Plain and Precious Persuading from a Prophet of God, David E. Sloan, Provo, Utah: Maxwell Institute, accessed December 28, 2011.

2 Nephi 26:1-9

Chapter 26

Christ shall minister to the Nephites—Nephi foresees the destruction of his people—They shall speak from the dust—The gentiles shall build up false churches and secret combinations—The Lord forbids men to practice priestcrafts. About 559–545 B.C.

¹ AND after Christ shall have risen from the dead he shall show himself unto you, my children, and my beloved brethren; and the words which he shall speak unto you shall be the law which ye shall do. ² For behold, I say unto you that I have beheld that many generations shall pass away, and there shall be great wars and contentions among my people. ³ And after the Messiah shall come there shall be signs given unto my people of his birth, and also of his death and resurrection; and great and terrible shall that day be unto the wicked, for they shall perish; and they perish because they cast out the prophets, and the saints, and stone them, and slay them; wherefore the cry of the blood of the saints shall ascend up to God from the ground against them.

2 Nephi 26:1-3 (Emphasis mine)

Nephi(1) continues his prophecies in Chapter 26.  After Christ’s death, he will visit the Nephites.  They will receive signs of both his birth and death.  That day will be great and terrible for the wicked.  They will perish because of their sins.  They have cast out the prophets and saints; they have stoned and slayed them and their blood will cry out against them. 

14  I am the good shepherd, and know my sheep, and am known of mine.

15  As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.

16  And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

John 10:14-16 (Emphasis mine)

We have been studying Nephi(1)’s prophecies.  His prophecies are an important part of Mormon’s abridgement.  Steven Olsen observes:

“In addition to using Nephi's prophecies as a model to structure his historical abridgment, Mormon seems also to have used Nephi's prophecies to define the corpus of Nephite prophecy for his abridgment. Of the hundreds of individual prophecies included in the Book of Mormon, nearly all find their initial expression in Nephi's small plates.  Nephi's prophecies are further reiterated, refined, enlarged, and detailed in Mormon's and Moroni's subsequent narratives. Not surprisingly, the prophecies anticipating Christ's ministry, which find greatest attention in Nephi's record, are those that are most often repeated in Mormon's abridgment.” [1] (Emphasis mine)

⁴ Wherefore, all those who are proud, and that do wickedly, the day that cometh shall burn them up, saith the Lord of Hosts, for they shall be as stubble.  ⁵ And they that kill the prophets, and the saints, the depths of the earth shall swallow them up, saith the Lord of Hosts; and mountains shall cover them, and whirlwinds shall carry them away, and buildings shall fall upon them and crush them to pieces and grind them to powder.  ⁶ And they shall be visited with thunderings, and lightnings, and earthquakes, and all manner of destructions, for the fire of the anger of the Lord shall be kindled against them, and they shall be as stubble, and the day that cometh shall consume them, saith the Lord of Hosts.

2 Nephi 26:4-6 (Emphasis mine)

Nephi(1) continues to prophesy of what will happen when Christ appears to the Nephites.  The wicked will suffer for what they have done.  Some things that will occur:

• Shall be swallowed by the Earth.
• Mountains shall cover them.
• Whirlwinds shall carry them away.
• There will be thunder and lightning.
• There will be earthquakes.
• There will be all manner of destruction.

If you read 3 Nephi 8, you learn that all these things occurred and the wicked suffered for their sins.

⁷ O the pain, and the anguish of my soul for the loss of the slain of my people!  For I, Nephi, have seen it, and it well nigh consumeth me before the presence of the Lord; but I must cry unto my God: Thy ways are just.  ⁸ But behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution—behold, they are they which shall not perish.  ⁹ But the Son of righteousness shall appear unto them; and he shall heal them, and they shall have peace with him, until three generations shall have passed away, and many of the fourth generation shall have passed away in righteousness.

2 Nephi 26:7-9 (Emphasis mine)

Nephi(1) suffers because of the loss of his people; even so, he cries to the Lord, “They ways are just.”  While the wicked suffer, the righteous will be spared.  They followed the prophets, accepted and looked forward to the mission of Christ, and withstood the persecution. 

Hugh Nibley comments on the wicked being burned as stubble. 

“It's interesting that every time it mentions this being consumed as stubble, [the righteous are mentioned]. That means by fire and completely—overburn. That's what it is. After the field has been cut, then you burn it over. That's the great overburn of the stubble. But the righteous are told they shall not perish. We are not told how; we have to leave that up to the Lord. The only concern with you is to be righteous; this is the point. Verse 9: ‘But the Son of righteousness shall appear unto them; and he shall heal them, and they shall have peace with him, until three generations shall have passed away.’ “ [2] (Emphasis mine)

After Christ appears to them, and heals them, they will have almost four generations of peace and righteousness.

Stephen Ricks wrote about the expectation the Nephites had concerning the coming of Christ.

“The Book of Mormon, too, reveals an intense expectation of the coming of their Messiah (usually referred to in the Book of Mormon as Christ). The Nephites ‘look forward unto Christ [i.e., the Messiah] with steadfastness for the signs which are given’ (2 Nephi 26:8). Indeed, the prophets of the Book of Mormon even prophesy the year of Christ's birth: Nephi prophesies that Christ will be born ‘six hundred years from the time that my father left Jerusalem’ (1 Nephi 10:4), while the mysterious Samuel the Lamanite tells the Nephites that he would be born in five years (Helaman 14:2).” [3] (Emphasis mine)

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[1] Prophecy and History: Structuring the Abridgment of the Nephite Records, Steven L. Olsen, Provo, Utah: Maxwell Institute, accessed December 27, 2011.

[2] Lecture 21: 2 Nephi 25-28, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed December 27, 2011.

[3] The Book of Mormon and the Dead Sea Scrolls, Stephen D. Ricks, Provo, Utah: Maxwell Institute, accessed December 27, 2011.

2 Nephi 25:27-30

²⁶ And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins. ²⁷ Wherefore, we speak concerning the law that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward unto that life which is in Christ, and know for what end the law was given.  And after the law is fulfilled in Christ, that they need not harden their hearts against him when the law ought to be done away.

2 Nephi 25:26-27 (Emphasis mine)

(Note:  The source of the formatting of scriptures as paragraphs is The Book of Mormon – A Reader’s Edition, by Grant Hardy.)

If I were to pick one scripture to explain the purpose of the Book of Mormon, it would be verse 26.  The Title Page of the Book of Mormon, written by Moroni, emphasizes this as well.

…And also to the convincing of the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD, manifesting himself unto all nations…

Preface Title Page:2 (Emphasis mine)

Roy Prete comments on the importance of Christ to the Nephites.

“The centrality of Christ in the religious observance of the Nephites was emphasized. ‘We talk of Christ, we rejoice in Christ, we prophesy of Christ, and we write according to our prophecies,’ wrote Nephi, ‘that our children may know to what source they may look for a remission of their sins; (2 Nephi 25:26). Thus, though antedating the advent of Christ by approximately six centuries, Nephi, with  prophetic insight, devoted several chapters in his two books to explaining and interpreting the doctrine of Christ's atonement (see 1 Nephi 11; 19; 2 Nephi 2; 9; 31).” [1] (Emphasis mine)

In light of verse 26, Daniel C. Peterson responds to the critics who claim we are not Christians (the entire article is worth reading!).

“It is deeply untruthful to pretend that there exists or could exist a genuine but truly Christless Mormonism. Like the ancient Nephite prophets of the Book of Mormon, ‘we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins’ (2 Nephi 25:26).” [2]    (Emphasis mine)

Nephi(1) continues by saying that “we speak concerning the law that our children may know the deadness of the law.”  John Welch explain that the Nephites follow the law despite the  “’[d]eadness of law’ of the law" without its proper spiritual context the Nephites were strict to obey the law of Moses.”  So, even though they teach that Christ will  come and that the law of Moses will eventual be replaced (the “deadness of the law”), they are still obligated to follow the law of Moses until the time of Christ. 

Hugh Nibley comments:

“Why would you teach the law if it was just to teach the deadness? Well, the law is the iron rod; the law is the Liahona. Remember when Mormon showed it to his son when he was ten years old. There was the Liahona. It was kept among the national treasures, but it didn't work anymore. Once it had performed its function of leading them through the desert, then it became excess baggage. It's the same thing with the iron rod. When you reach [the end of] the iron rod, you have to let go. The rod is not the goal. It will take you where you are going, but when you are there you let go. It was to be guidance… The laws are for our guidance; they are to lead us where we are going.” [3] Emphasis mine)

²⁹ And now behold, I say unto you that the right way is to believe in Christ, and deny him not; and Christ is the Holy One of Israel; wherefore ye must bow down before him, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this ye shall in nowise be cast out. ³⁰ And, inasmuch as it shall be expedient, ye must keep the performances and ordinances of God until the law shall be fulfilled which was given unto Moses.

2 Nephi 25:29-30 (Emphasis mine)

How  are we to worship Christ?  We must worship  him with all our might, mind, strength, and our whole soul.  This requires a very deep commitment to Christ.  All too frequently, our worship services, prayers, etc. become nothing more than a part of our routine.  When this happens, it’s easy not to worship Christ the manner we are commanded to.  Christ also taught this principle.

29  And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

30  And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.

Mark 12:29-30 (Emphasis mine)

Nephi(1) reminds his reader that, until the law is fulfilled through Christ, they are still commanded to keep the law of Moses. 

Hugh Nibley explains:

“Notice, verse 30 is important: ‘Ye must keep the performances and ordinances of God until the law shall be fulfilled which was given unto Moses.’ The ordinances and performances aren't going to save you, but you must keep them because they point your mind forward until the law shall be fulfilled. They will keep you on the path. It's a discipline, and that discipline is important—the law having no particular effect or virtue in itself.” [4] (Emphasis mine)

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[1] God in History? Nephi's Answer, Roy A. Prete, Provo, Utah: Maxwell Institute, accessed December 26, 2011.

[2] What Certain Baptists Think They Know about the Restored Gospel, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed December 26, 2011.

[3] Lecture 21: 2 Nephi 25-28, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed December 26, 2011.

[4] Op. Cit  

Christmas Thoughts

Today we celebrate the birth of the Savior.  I wanted to share some scriptures about His birth as well as a few Christmas stories and thoughts from past General Conferences.

Let us always remember what He means to us in our lives.  As Amulek taught us, may we always make room for the Spirit of the Lord in our hearts.

14  Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel [With us is God].

Isaiah 7:14 (Emphasis mine)

6  For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Isaiah 9:6 (Emphasis mine)

“During this time of physical darkness, many people became instruments in God’s hands to help my blind grandfather. One experience that had a powerful impact on his family happened in 1919. It was a year of great financial difficulty for all the people in Grandfather’s town. Farms were being foreclosed, and businesses were going broke. There was a sizable mortgage on his farm, and Grandfather received a statement saying he would have to pay $195 in order to carry the mortgage over for another year. For him, paying this bill was like demanding a pound of flesh. Nearly everyone was in the same condition, and it seemed impossible to obtain that much money. If he had gathered everything that the farm produced—the horses, cows, and machinery—he could not have sold them for $195. Grandfather asked a neighbor to butcher two or three of his cows, and he sold them and some other products. He had extended credit to his neighbors with the understanding that they would pay at the end of the year, but none of his debtors was able to pay him. The economic situation for his family was bleak.

“In his journal, Grandfather recounts: ‘I shall never forget that cold evening, just before Christmas of 1919. It looked as though we would lose the farm. My daughter, Gladys, laid a slip of paper in my hand and said, “This came in the mail today.” I took it to her mother and asked her what it was. This is what my wife read to me, “Dear Brother Larsen, I’ve had you on my mind all day today. I am wondering if you are in financial trouble. If you are, I have $200 you may have.” The letter was signed “Jim Drinkwater.” Jim was a small, crippled man, and he would have been the last man on earth that anyone would have thought had that much money on hand. I went to his house that night and he said, “Brother Larsen, I received a wireless message from heaven this morning, and I could not get you off my mind all day. I was sure you were in financial trouble”’ Brother Drinkwater gave me $200 and we sent the $195 to the mortgage company, and with the extra $5 we bought boots and clothes for the children. Santa Claus did come that year.”

Elder Don R. Clarke, 2^nd Quorum of the Seventy, April 2006 General Conference

2  But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

Micah 5:2 (Emphasis mine)

4  Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews—even a Messiah, or, in other words, a Savior of the world.

1 Nephi 10:4 (Emphasis mine)

“As I read the account of the birth of my Savior, I long to have the experience the Wise Men had—to be led by a star; or to experience what the shepherds did—to be invited to Bethlehem, invited by a choir of angels. I want to kneel at the manger and smell the clean straw and see that tiny baby with His earthly mother, to witness for myself this miracle. I believe that in every mortal there is an instinctive desire to come unto Christ. Perhaps we have a basic human need, because each of us is a child of God, to make that commitment to the spiritual part of our being. We each try to meet this need according to what we know.” (Emphasis mine)

Jo N. Jepsen, Member – Primary General Presidency, October 1992 General Conference

19  For according to the words of the prophets, the Messiah cometh in six hundred years from the time that my father left Jerusalem; and according to the words of the prophets, and also the word of the angel of God, his name shall be Jesus Christ, the Son of God.

2 Nephi 25:19 (Emphasis mine)

10  And behold, he shall be born of Mary, at Jerusalem which is the land of our forefathers, she being a virgin, a precious and chosen vessel, who shall be overshadowed and conceive by the power of the Holy Ghost, and bring forth a son, yea, even the Son of God.

Alma 7:10 (Emphasis mine)

“At home in a hidden-away corner, I have a small black walking stick with an imitation silver handle. It once belonged to a distant relative. Why do I keep it for a period now spanning sixty years? There is a special reason. You see, as a very small boy I participated in a Christmas pageant in our ward. I was privileged to be one of the Three Wise Men. With a bandanna about my head, Mother’s Chickering piano bench cover draped over my shoulder, and the black cane in my hand, I spoke my assigned lines: ‘Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.’ I don’t recall all of the words in that pageant, but I vividly remember the feelings of my heart as the three of us ‘wise men’ looked upward and saw a star, journeyed across the stage, found Mary with the young child Jesus, then fell down and worshiped him and opened our treasures and presented gifts: gold, frankincense, and myrrh.

“I especially liked the fact that we did not return to the evil Herod to betray the baby Jesus, but obeyed God and departed another way.

“The years have flown by, the events of a busy life take their proper places in the hallowed halls of memory, but the Christmas cane continues to occupy a special place in my home; and in my heart is a commitment to Christ.” (Emphasis mine)

President Thomas S. Monson, April 1993 General Conference

4  Therefore, there shall be one day and a night and a day, as if it were one day and there were no night; and this shall be unto you for a sign; for ye shall know of the rising of the sun and also of its setting; therefore they shall know of a surety that there shall be two days and a night; nevertheless the night shall not be darkened; and it shall be the night before he is born.

5  And behold, there shall a new star arise, such an one as ye never have beheld; and this also shall be a sign unto you.

6  And behold this is not all, there shall be many signs and wonders in heaven.

Helaman 14:4-6 (Emphasis mine)

19  And it came to pass that there was no darkness in all that night, but it was as light as though it was mid–day.  And it came to pass that the sun did rise in the morning again, according to its proper order; and they knew that it was the day that the Lord should be born, because of the sign which had been given.

20  And it had come to pass, yea, all things, every whit, according to the words of the prophets.

21  And it came to pass also that a new star did appear, according to the word.

3 Nephi 1:19-21 (Emphasis mine)

“In Brooklyn, New York, there presides today in a branch of the Church a young man who, as a boy of thirteen, led a successful rescue of such persons in Salt Lake City. He and his companions lived in a neighborhood in which resided many elderly widows of limited means. All the year long, the boys had saved and planned for a glorious Christmas party. They were thinking of themselves, until the Christmas spirit prompted them to think of others. Frank, as their leader, suggested to his companions that the funds they had accumulated so carefully be used not for the planned party, but rather for the benefit of three elderly widows who resided together. The boys made their plans. As their bishop, I needed but to follow.

“With the enthusiasm of a new adventure, the boys purchased a giant roasting chicken, the potatoes, the vegetables, the cranberries, and all that comprises the traditional Christmas feast. To the widows’ home they went carrying their gifts of treasure. Through the snow and up the path to the tumbledown porch they came. A knock at the door, the sound of slow footsteps, and then they met.

“In the unmelodic voices characteristic of thirteen-year-olds, the boys sang ‘Silent night, holy night; all is calm, all is bright.’ They then presented their gifts. Angels on that glorious night of long ago sang no more beautifully, nor did wise men present gifts of greater meaning.

I gazed at the faces of those wonderful women and thought to myself: “Somebody’s mother.” I then looked on the countenances of those noble boys and reflected: “Somebody’s son.” (Emphasis mine)

President Thomas S. Monson, April 1971 General Conference

2 Nephi 25:20-26

20  And now, my brethren, I have spoken plainly that ye cannot err.  And as the Lord God liveth that brought Israel up out of the land of Egypt, and gave unto Moses power that he should heal the nations after they had been bitten by the poisonous serpents, if they would cast their eyes unto the serpent which he did raise up before them, and also gave him power that he should smite the rock and the water should come forth; yea, behold I say unto you, that as these things are true, and as the Lord God liveth, there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved.

21  Wherefore, for this cause hath the Lord God promised unto me that these things which I write shall be kept and preserved, and handed down unto my seed, from generation to generation, that the promise may be fulfilled unto Joseph, that his seed should never perish as long as the earth should stand.

22  Wherefore, these things shall go from generation to generation as long as the earth shall stand; and they shall go according to the will and pleasure of God; and the nations who shall possess them shall be judged of them according to the words which are written.

2 Nephi 25:20-22 (Emphasis mine)

Again, Nephi(1) reminds his reader that he has spoken plainly.  He testifies of the truthfulness of his words, reminding us of the importance of Christ and his atonement:  “there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved.”

We also see a common motif in the Book of Mormon.  The writers of the Book of Mormon frequently mentioned Moses raising the serpent to save his people after being bitten by poisonous serpents.  

There are many commentaries on the raising of the brazen serpent.  First, Wallace E. Hunt, Jr. writes:

“In the Book of Mormon, the various writers refer to the Lord's dealings with their fathers some seventy-nine times.. Thus, it appears that the Nephite leaders were continually reminding their people what had happened to their fathers. As a result, it is natural that the Nephite leaders used and adapted events from the lives of their forefathers for their everyday teachings, including the story of Moses and his brazen serpent, thus keeping the story alive and active among the people. Further, it was common practice to distribute copies of the scriptures among all the Nephites (Alma 63:12; Jacob 7:23; and Alma 14:1), who were continually encouraged by their leaders to read them … the brazen serpent event is described five separate times in the Book of Mormon (2 Nephi 25:20; Alma 33:19–22; 37:46; Helaman 8:14–15)…” [1] (Emphasis mine)

Andrew Skinner observes:

“It is clear that the righteous peoples of the Book of Mormon understood the symbol of the serpent in much the same way that many of their Old Testament forebears did. However, it is monumentally significant that these American Israelites also knew, even from the earliest periods of their own history, that the ultimate meaning behind the symbol of the serpent was the Lord Jesus Christ and his saving and life-giving power. They understood the true intent of the symbol some 600 years before the Messiah himself appeared in mortality to articulate the message of the serpent's being raised up in Moses' day. In the sixth century B.C. “ [2] (Emphasis mine)

Allen Christensen observes that the serpent symbol has been observed in Mesoamerica.

“The prophet Nephi, who seems to have set the pattern for many of the religious motifs in the Book of Mormon, identified Christ with the serpent raised upon a staff by Moses (2 Nephi 25:20). This is similar to the recurrent Mesoamerican symbol of the serpentine god Itzamna lifted up into the branches of a cross-shaped tree of life.” [3] (Emphasis mine)

The record Nephi(1) is preparing will last.  He is promised that, from generation-to-generation, the record will be handed down.  All who possess his record will be judged according to the words written therein.

Neal A. Maxwell comments:

“We know the[Book of Mormon’s] influence will continue to grow. ‘Wherefore, these things shall go from generation to generation as long as the earth shall stand; and they shall go according to the will and pleasure of God; and the nations who shall possess them shall be judged of them according to the words which are written’ (2 Nephi 25:22). Among other words foretelling the book's growing influence are these: ‘The day cometh that the words of the book which were sealed shall be read upon the house tops’ (2 Nephi 27:11). Hence the Book of Mormon's best days still lie ahead!” [4] (Emphasis mine)

23  For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do.

24  And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled.

25  For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments.

26  And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins.

2 Nephi 25:23-26 (Emphasis mine)

Even though the Book of Mormon is Christ-centered, the Nephites kept the Law of Moses until the coming of Christ.  This they did because they were commanded to keep the Law.

He also emphasizes the importance of preserving the record for their children.  He knew the importance of them knowing about Christ, His mission, and His atonement.  While his record is for his brethren, it is for future generations as well.

It is claimed by critics of the Church that we do not accept the concept of salvation by grace.  They claim we believe that our works alone can save us.  This, most certainly is, at best, a misunderstanding of what we believe.  Nephi(1) makes it clear:  “it is by grace that we are saved, after all we can do.” (verse 23 – emphasis mine). 

We wholeheartedly accept the words of Paul:

20  Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

21  But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

22  Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

23  For all have sinned, and come short of the glory of God;

24  Being justified freely by his grace through the redemption that is in Christ Jesus:

Romans 3:20-24 (Emphasis mine)

We cannot march up to the gates of heaven and demand to be let it because we lived a good life.  All the good works in the world cannot save us.  It is only through the atonement we are saved.  In verse 20, Nephi(1) writes: ‘there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved.’ (emphasis mine). 

Does that mean belief alone is all that is required?  No.  The teachings of Christ make that clear. 

21  ¶ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Matthew 7:21 (Emphasis mine)

16  ¶ And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

17  And he said unto him, Why callest thou me good?  there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

Matthew 19:16-17 (Emphasis mine)

15  ¶ If ye love me, keep my commandments.

John 14:15 (Emphasis mine)

21  He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

John 14:21 (Emphasis mine)

Does this mean if we keep His commandments, we will be saved?  No.  As Nephi(1) said, “it is by grace that we are saved, after all we can do.” (verse 23 – emphasis mine). 

John Gee writes:

“Nephi tells us that he delights in the grace, justice, power, and mercy of Christ (2 Nephi 11:5), presumably because ‘it is by grace that we are saved, after all we can do’ (2 Nephi 25:23). On the face of it, Nephi says that one cannot earn one's way into heaven but is still expected to do everything that one can. Individual action is still required.” [5] (Emphasis mine)

Robert Millet observes:

“And yet, Jesus Christ takes center stage in the Book of Mormon. The book has been written to testify, not only of his Messiahship, but that he is the Eternal God (Title Page; 2 Nephi 26:12). Though there is a Being who is the Father of the Savior, it is Christ himself who is generally referred to as God in the Book of Mormon. Though it is true that Christ receives power from his Father (Mosiah 15:2-3; Helaman 5:10-11; Mormon 7:5), and that Christ's atonement reconciles us to the Father (2 Nephi 25:23; Alma 12:33-34; Moroni 7:22, 26-27), yet it is Christ who is God in the Book of Mormon.” [6] (Emphasis mine)

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[1] Moses' Brazen Serpent as It Relates to Serpent Worship in Mesoamerica, Wallace E. Hunt Jr., Provo, Utah: Maxwell Institute, accessed December 24, 2011.

[2] Serpent Symbols and Salvation in the Ancient Near East and the Book of Mormon, Andrew C. Skinner, Provo, Utah: Maxwell Institute, accessed December 24, 2011.

[3] Maya Harvest Festivals and the Book of Mormon, Allen J. Christensen, Provo, Utah: Maxwell Institute, accessed December 24, 2011.

[4] By the Gift and Power of God, Neal A. Maxwell, Provo, Utah: Maxwell Institute, accessed December 24, 2011.

[5] The Grace of Christ,  John Gee, Provo, Utah: Maxwell Institute, accessed December 24, 2011.

[6] By What (Whose) Standards Shall We Judge the Text? A Closer Look at Jesus Christ in the Book of Mormon, Robert L. Millet, Provo, Utah: Maxwell Institute, accessed December 24, 2011.