2 Nephi 25:7-14

7  But behold, I proceed with mine own prophecy, according to my plainness; in the which I know that no man can err; nevertheless, in the days that the prophecies of Isaiah shall be fulfilled men shall know of a surety, at the times when they shall come to pass.

8  Wherefore, they are of worth unto the children of men, and he that supposeth that they are not, unto them will I speak particularly, and confine the words unto mine own people; for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them.

2 Nephi 25:7-8 (Emphasis mine)

Nephi(1) tells us he will continue with his own prophecy, in plainness.  Nephi(1) uses the term “plainness” a number of times in reference to his words.  What does he mean by this.  Richard Rust has some observations.

“Some might think that since Nephi affirms the plainness of his writing (see for example 2 Nephi 25:7, 33:6), it is unliterary. Quite the contrary. Nephi uses poetic and rhetorical rhythms and structures with powerful effectiveness. By the word ‘plain’ he means ‘easy to understand’ (1Nephi 14:23, 16:29)—and indeed, impossible to be misunderstood (2 Nephi 25:7, 28). Perhaps it is Nephi's claim to such a style, however, that has kept many from thinking about the book in literary terms. As Nibley has commented, it contains none of the ‘fantastic imagery, the romantic descriptions, and the unfailing exaggerations that everyone expected in the literature of [Joseph Smith's] time.”  [1] (Emphasis mine)

Why does he quote Isaiah so much in his record.  The words of Isaiah are “of worth to the children of men.”  Since they are prophecies that refer to the Jews, he believes they are important to those in the last days.  Hugh Nibley comments:

“In explaining Isaiah to his people, Nephi makes some important points. Much remains of Isaiah's words to be fulfilled, he tells them, and in whatever age a fulfillment takes place his words stand as a witness, each fulfillment guaranteeing the validity of the prophecies whose fulfillment yet remains (2 Nephi 25:7); hence his writings are of peculiar ‘worth unto the children of men’ in general (2 Nephi 25:8).” [2]    (Emphasis mine) 

9  And as one generation hath been destroyed among the Jews because of iniquity, even so have they been destroyed from generation to generation according to their iniquities; and never hath any of them been destroyed save it were foretold them by the prophets of the Lord.

10  Wherefore, it hath been told them concerning the destruction which should come upon them, immediately after my father left Jerusalem; nevertheless, they hardened their hearts; and according to my prophecy they have been destroyed, save it be those which are carried away captive into Babylon.

11  And now this I speak because of the spirit which is in me.  And notwithstanding they have been carried away they shall return again, and possess the land of Jerusalem; wherefore, they shall be restored again to the land of their inheritance.

2 Nephi 25:9-11 (Emphasis mine)

Why are Isaiah’s prophecies important?  The Jews have suffered because of their sin.  Yet,  they were not destroyed save the prophets warned them of their destruction.  An example of this was the warnings given them before Lehi and company left Jerusalem. 

Nephi(1) reminds us that he had been told that Jerusalem had been destroyed.  Even so, the day will come that they will return and gain the land of their inheritance.

12  But, behold, they shall have wars, and rumors of wars; and when the day cometh that the Only Begotten of the Father, yea, even the Father of heaven and of earth, shall manifest himself unto them in the flesh, behold, they will reject him, because of their iniquities, and the hardness of their hearts, and the stiffness of their necks.

13  Behold, they will crucify him; and after he is laid in a sepulchre for the space of three days he shall rise from the dead, with healing in his wings; and all those who shall believe on his name shall be saved in the kingdom of God.  Wherefore, my soul delighteth to prophesy concerning him, for I have seen his day, and my heart doth magnify his holy name.

14  And behold it shall come to pass that after the Messiah hath risen from the dead, and hath manifested himself unto his people, unto as many as will believe on his name, behold, Jerusalem shall be destroyed again; for wo unto them that fight against God and the people of his church.

2 Nephi 25:12-14 (Emphasis mine)

Nephi(1) begins to prophecy about Christ.  He will be born among the Jews.  Because of their wickedness, they will reject Him and crucify Him.  He will lie in the grave for three days and will rise from the dead.  All who believe in Him will be saved in the kingdom of God.  After He has risen, He will appear to His people; however, after this Jerusalem will be destroyed.  (Again, we see that the Jews are warned before the destruction occurs).

1  AND Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.

2  And Jesus said unto them, See ye not all these things?  verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

Matthew 24:1-2 (Emphasis mine)

24  And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

Luke 21:24 (Emphasis mine)

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[1] "To Come Forth in Due Time" – Introduction, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed December 22, 2011.

[2] The Bible in the Book of Mormon, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed December 22, 2011.

Alma 34:1-7

Chapter 34

Amulek testifies that the word is in Christ unto salvation—Unless an atonement is made, all mankind must perish—The whole law of Moses points toward the sacrifice of the Son of God—The eternal plan of redemption is based on faith and repentance—Pray for temporal and spiritual blessings—This life is the time for men to prepare to meet God—Work out your salvation with fear and trembling. About 74 B.C.

1  AND now it came to pass that after Alma had spoken these words unto them he sat down upon the ground, and Amulek arose and began to teach them, saying:

2  My brethren, I think that it is impossible that ye should be ignorant of the things which have been spoken concerning the coming of Christ, who is taught by us to be the Son of God; yea, I know that these things were taught unto you bountifully before your dissension from among us.

3  And as ye have desired of my beloved brother that he should make known unto you what ye should do, because of your afflictions; and he hath spoken somewhat unto you to prepare your minds; yea, and he hath exhorted you unto faith and to patience—

4  Yea, even that ye would have so much faith as even to plant the word in your hearts, that ye may try the experiment of its goodness.

Alma 34:1-4 (Emphasis mine)

Amulek began preaching after Alma(2).  He begins by reminding them that it was not possible that they were ignorant of Christ.  He reminds them he knows they were taught this before they separated from the Nephites.

Sherrie Mills Johnson examines the Zoramite separation.

“We do not know exactly when the Zoramites separated from Nephite culture, only that Alma began his efforts to reclaim them in about 74 BC. By this time the Zoramites had built homes and synagogues and established themselves in Antionum. We do know that not too much time had elapsed since their separation because the people that Alma encountered in Antionum were of the same generation that left Zarahemla. Amulek's words to the Zoramites substantiate this: ‘I think that it is impossible that ye should be ignorant of the things which have been spoken concerning the coming of Christ, who is taught by us to be the Son of God; yea, I know that these things were taught unto you bountifully before your dissension from among us’ (Emphasis in original) (Alma 34:2; see 31:8—9). Amulek says that those in his audience, not their fathers or grandfathers, had been taught and then had dissented.

“Amulek's claim that the word had been taught to the Zoramites ‘bountifully’ may indicate that they were still in Zarahemla or its environs during the time of the extensive missionary labors that took place there in the seventh year of the reign of the judges (ca. 85 BC).” [1] (Emphasis mine)

Amulek challenged them to plant the word in their hearts.  He challenged to “try the experiment of its goodness.” 

5  And we have beheld that the great question which is in your minds is whether the word be in the Son of God, or whether there shall be no Christ.

6  And ye also beheld that my brother has proved unto you, in many instances, that the word is in Christ unto salvation.

7  My brother has called upon the words of Zenos, that redemption cometh through the Son of God, and also upon the words of Zenock; and also he has appealed unto Moses, to prove that these things are true.

Alma 34:5-7 (Emphasis mine)

Even having been preached to about Christ, told about his mission in life, and the atonement, the great question in their mind was will there be a Christ.

He explains that Alma(2) has proven to them that “the word is in Christ unto salvation” and he used even more evidence of the prophets.  He used the words of Zenos and Zenock.  He also “appealed unto Moses” to prove that Christ would come.

They had evidence.  They had the word preached to them before their separation.  Then they had the testimony of Alma(2).  Then he told them they had words of prophets of the Lord testifying to its truthfulness.

14  And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

John 1:14 (Emphasis mine)

John Clark wrote about the Nephite rejection of the Messiah.

“A substantial number of Nephites, at times a majority, rejected the Messiah through embracing the counter-beliefs of the dissidents identified in this study and falling away from a covenant relationship with Christ through spiritual lethargy. Amulek, in his teaching to the Zoramites, identified the issue central to the theological history of dissidents when he said, ‘We have beheld that the great question which is in your minds is whether the word be in the Son of God, or whether there shall be no Christ’ (Alma 34:5). In answering this ‘great question,’ he went to the very heart of redemptive theology and explained the necessity for a Messiah…” [2] (Emphasis mine)

Richard Williams adds:

“Chapter 34 reframes the question of faith. The question the Zoramites had was how to plant the seed and do the experiment. Amulek, no doubt moved upon by the Spirit, tells us what the real question of faith is: ‘And we have beheld that the great question which is in your minds is whether the word be in the Son of God, or whether there shall be no Christ’ (Alma 34:5).

“Faith is anchored in Jesus Christ, the Son of God, and the knowledge of him is both sure and possible. The contrast between faith as sure knowledge and the knowledge reason can provide is evident when we compare Amulek's testimony of Christ as the anchor to sure knowledge with the conclusion of many Nephites just before His coming: ‘And they began to reason and to contend among themselves, saying: that it is not reasonable that such a being as a Christ shall come (Helaman 16:17–18). Not ‘reasonable,’ but nonetheless true.” [3] (Emphasis mine)

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[1] The Zoramite Separation: A Sociological Perspective, Sherrie Mills Johnson, Provo, Utah: Maxwell Institute, accessed December 5, 2011.

[2] Painting Out the Messiah: The Theologies of Dissidents, John L. Clark, Provo, Utah: Maxwell Institute, accessed December 5, 2011.

[3] Faith, Reason, Knowledge, and Truth, Richard N. Williams, Provo, Utah: Maxwell Institute, accessed December 5, 2011.

Alma 7:1-9

Mormon now ends his abridgement of the record to give us the text of a sermon given by Alma(2).  As I mentioned in a post about Alma 5, Mormon apparently felt that it was more important for us to have the actual text of this sermon rather than an abridgement of the record.  Let’s review this sermon and see why Mormon felt that it was important for us to have the actual text.

The words of Alma which he delivered to the people in Gideon, according to his own record.  Comprising chapter 7.

Chapter 7

Christ shall be born of Mary—He shall loose the bands of death and bear the sins of his people—Those who repent, are baptized, and keep the commandments shall have eternal life—Filthiness cannot inherit the kingdom of God—Humility, faith, hope, and charity are required. About 83 B.C.

1  BEHOLD my beloved brethren, seeing that I have been permitted to come unto you, therefore I attempt to address you in my language; yea, by my own mouth, seeing that it is the first time that I have spoken unto you by the words of my mouth, I having been wholly confined to the judgment–seat, having had much business that I could not come unto you.

2  And even I could not have come now at this time were it not that the judgment–seat hath been given to another, to reign in my stead; and the Lord in much mercy hath granted that I should come unto you.

3  And behold, I have come having great hopes and much desire

    that I should

        find that ye had humbled yourselves before God,

        and that ye had continued in the supplicating of his grace,

    that I should find

        that ye were blameless before him,

    that I should find

        that ye were not in the awful dilemma

        that our brethren were in at Zarahemla.

Alma 7:1-3 (Emphasis mine)

(Verse 3 follows formatting from The Book of Mormon – A Reader’s Edition by Grant Hardy, pgs. 267-268)

Alma(2), having resigned the judgment-seat, is now free to travel around the church and personally see what is happening.  He comes to Gideon in hopes that they are more faithful and righteous than those church members in Zarahemla.

Alma(2) hoped the people had “… continued in the supplicating of his grace …”  What does he mean by this?

John Gee wrote that “[i]n the record of Alma the Younger, Jesus Christ is said to be ‘full of grace, and mercy, and truth’ (Alma 5:48) or ‘full of grace, equity, and truth’ (Alma 9:26; 13:9). Only once does Alma address the question of how people obtain grace. Alma tells the people that they must continue ‘in the supplicating of his grace’ (Alma 7:3), meaning that people had to ask for it.” (Emphasis mine)

4  But blessed be the name of God, that he hath given me to know, yea, hath given unto me the exceedingly great joy of knowing that they are established again in the way of his righteousness.

5  And I trust, according to the Spirit of God which is in me, that I shall also have joy over you; nevertheless I do not desire that my joy over you should come by the cause of so much afflictions and sorrow which I have had for the brethren at Zarahemla, for behold, my joy cometh over them after wading through much affliction and sorrow.

6  But behold,

    I trust that ye are not in a state of so much unbelief as were your brethren;

    I trust that ye are not lifted up in the pride of your hearts;

    yea, I trust that ye have not set your hearts upon riches and the vain things of

                                 the world;

    yea, I trust that you do not worship idols,

        but that ye do worship the true and the living God,

    and that ye look forward for the remission of your sins,

       

    with an everlasting faith, which is to come.

Alma 7:4-6 (Emphasis mine)

(Verse 6 follows formatting from The Book of Mormon – A Reader’s Edition by Grant Hardy, pg. 268)

Verses 1-6 compose the introductory part of Alma(2)’s sermon.  He then moves on to his message.

7  For behold, I say unto you there be many things to come; and behold, there is one thing which is of more importance than they all—for behold, the time is not far distant that the Redeemer liveth and cometh among his people.

8  Behold, I do not say that he will come among us at the time of his dwelling in his mortal tabernacle; for behold, the Spirit hath not said unto me that this should be the case.  Now as to this thing I do not know; but this much I do know, that the Lord God hath power to do all things which are according to his word.

9  But behold, the Spirit hath said this much unto me, saying: Cry unto this people, saying—

    Repent ye, and prepare the way of the Lord,

        and walk in his paths, which are straight;

    for behold, the kingdom of heaven is at hand,

        and the Son of God cometh upon the face of the earth.

Alma 7:7-9 (Emphasis mine)

(Verse 9 follows formatting from The Book of Mormon – A Reader’s Edition by Grant Hardy, pg. 268)

Alma(2) begins to talk about the coming of Christ.  This is going to happen in the not so distant future (around 80 years from now).  He will not come to dwell among the Nephites during his ministry.  Nevertheless, he was commanded to cry to the people to prepare for the day when the Son of God will come.

I want to stop here for this post.  Verse 10 needs to be discussed in detail, and I don’t want this post any longer than necessary. 

So, we’ll pick up with verse 10 in the next post.