2 Nephi 25:20-21

Nephi took pride in plain speaking.  He does so in order for his people to understand his words.  Writing about the Exodus, Nephi reminds his people of the incident with the poisonous serpents.  The serpent raised up by Moses, which would heal the people, represents Christ.  Speaking to Nicodemus, the Savior told him, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14).

Before leaving for the Promised Land, Nephi had told Laman and Lemuel, “And he did straiten them in the wilderness with his rod; for they hardened their hearts, even as ye have; and the Lord straitened them because of their iniquity.  He sent fiery flying serpents among them; and after they were bitten he prepared a way that they might be healed; and the labor which they had to perform was to look; and because of the simpleness of the way, or the easiness of it, there were many who perished” (1 Nephi 17:41)

Alma₂ made clear that it was the Savior who “was spoken of by Moses; yea, and behold a type was raised up in the wilderness, that whosoever would look upon it might live.  And many did look and live” (Alma 33:19).

Nephi₃ told the crowd, “Yea, did he not bear record that the Son of God should come?  And as he lifted up the brazen serpent in the wilderness, even so shall he be lifted up who should come. And as many as should look upon that serpent should live, even so as many as should look upon the Son of God with faith, having a contrite spirit, might live, even unto that life which is eternal” (Helaman 8:14 - 15). 

Nephi testified to his people (and the readers of the Book of Mormon today), “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” (2 Nephi 25:20). 

When Peter testified to “Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest” (Acts 4:6), he told them, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). 

Nephi again reminds us that he received a promise from the Lord his record will be preserved, “from generation to generation” (2 Nephi 25:21).  The promise made to Joseph that his seed will not perish “as long as the earth should stand” (2 Nephi 25:21).

Amos wrote about the promise made to Joseph by the Lord.  “Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph” (Amos 5:15).

When General Moroni₁ recruited Nephites for his army, carrying the Title of Liberty, the Nephite descent from Joseph play are part of his call.

Yea, let us preserve our liberty as a remnant of Joseph; yea, let us remember the words of Jacob, before his death, for behold, he saw that a part of the remnant of the coat of Joseph was preserved and had not decayed.  And he said—Even as this remnant of garment of my son hath been preserved, so shall a remnant of the seed of my son be preserved by the hand of God, and be taken unto himself, while the remainder of the seed of Joseph shall perish, even as the remnant of his garment.

Now behold, this giveth my soul sorrow; nevertheless, my soul hath joy in my son, because of that part of his seed which shall be taken unto God.

Now behold, this was the language of Jacob.

And now who knoweth but what the remnant of the seed of Joseph, which shall perish as his garment, are those who have dissented from us?  Yea, and even it shall be ourselves if we do not stand fast in the faith of Christ.

Alma 46:24-27

2 Nephi 25:18-19

In the last days, the Savior will bring forth His words.  When He appeared and taught the Nephites, He told them:

And I command you that ye shall write these sayings after I am gone, that if it so be that my people at Jerusalem, they who have seen me and been with me in my ministry, do not ask the Father in my name, that they may receive a knowledge of you by the Holy Ghost, and also of the other tribes whom they know not of, that these sayings which ye shall write shall be kept and shall be manifested unto the Gentiles, that through the fulness of the Gentiles, the remnant of their seed, who shall be scattered forth upon the face of the earth because of their unbelief, may be brought in, or may be brought to a knowledge of me, their Redeemer.

3 Nephi 16:4

Nephi, writing the words of the Lord, shared the importance His words be written.  “For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written” (2 Nephi 29:11). 

Mormon would emphasize the importance of the Savior’s words.  The first was in the Words of Mormon.

Wherefore, it came to pass that after Amaleki had delivered up these plates into the hands of king Benjamin, he took them and put them with the other plates, which contained records which had been handed down by the kings, from generation to generation until the days of king Benjamin.

And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands.  And I, Mormon, pray to God that they may be preserved from this time henceforth.  And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day, according to the word of God which is written.

Words of Mormon 1:10-11

Mormon would record the Savior’s words during his ministry to the Nephites.

Write the things which ye have seen and heard, save it be those which are forbidden.

Write the works of this people, which shall be, even as hath been written, of that which hath been.

For behold, out of the books which have been written, and which shall be written, shall this people be judged, for by them shall their works be known unto men.

And behold, all things are written by the Father; therefore out of the books which shall be written shall the world be judged.

And know ye that ye shall be judges of this people, according to the judgment which I shall give unto you, which shall be just.  Therefore, what manner of men ought ye to be?  Verily I say unto you, even as I am.

3 Nephi 27:23-27

The words that are written are to convince the Jews Christ was the true Messiah.  “And as I [Nephi] 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” (2 Nephi 26:12). 

In his book, Mormon would explain why he was making this abridgement.

And I write also unto the remnant of this people, who shall also be judged by the twelve whom Jesus chose in this land; and they shall be judged by the other twelve whom Jesus chose in the land of Jerusalem.

And these things doth the Spirit manifest unto me; therefore I write unto you all.  And for this cause I write unto you, that ye may know that ye must all stand before the judgment–seat of Christ, yea, every soul who belongs to the whole human family of Adam; and ye must stand to be judged of your works, whether they be good or evil;

And also that ye may believe the gospel of Jesus Christ, which ye shall have among you; and also that the Jews, the covenant people of the Lord, shall have other witness besides him whom they saw and heard, that Jesus, whom they slew, was the ^every Christ and the very God.

Mormon 3:19-21

These words are also to let the Jews know “they need not look forward any more for a Messiah to come, for there should not any come, save it should be a false Messiah which should deceive the people; for there is save one Messiah spoken of by the prophets, and that Messiah is he who should be rejected of the Jews” (2 Nephi 25:18).

Nephi tell us according to the prophets, the Savior will come six hundred years after they left Jerusalem.  It was revealed to Nephi “his name shall be Jesus Christ, the Son of God” (2 Nephi 25:19).

2 Nephi 25:15-17

The Jews will crucify Christ.  After the crucifixion, Jerusalem was invaded by the Romans and destroyed.  Jews were scattered throughout the world.  Jacob had echoed his brother, Nephi’s, teachings.  “Wherefore, because of their iniquities, destructions, famines, pestilences, and bloodshed shall come upon them; and they who shall not be destroyed shall be scattered among all nations” (2 Nephi 10:6).

Terrence Szink comments:

Not only was there wickedness in the Old World that resulted in the crucifixion of Jesus, but there was great wickedness among the Nephites and Lamanites in the New World at that time. Third Nephi describes the rise of the secret combinations, the collapse of the government, the murder of prophets, and general wickedness that characterized the age (see 3 Nephi 7:5–7).

Because of this wickedness, vengeance was swift in coming. According to Nephi, "the Jews shall be scattered among all nations; yea, and also Babylon shall be destroyed; wherefore, the Jews shall be scattered by other nations" (2 Nephi 25:15). The Jewish historian Josephus described in graphic detail the Roman siege and capture of Jerusalem.²¹ Jesus, while prophesying of this destruction, identified the era as days of vengeance: "For these be the days of vengeance, that all things which are written may be fulfilled" (Luke 21:22, emphasis added).[1]

The scattering of the Jews throughout the world will last for generations.  It will last until the day comes “they shall be persuaded to believe in Christ, the Son of God, and the atonement” (2 Nephi 25:16).  Ezekiel prophesied of this day.  “As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day” (Ezekiel 34:12). 

Towards the end of his life, Mormon addressed the gathering of the Jews.  “And behold, they shall go unto the unbelieving of the Jews; and for this intent shall they go—that they may be persuaded that Jesus is the Christ, the Son of the living God; that the Father may bring about, through his most Beloved, his great and eternal purpose, in restoring the Jews, or all the house of Israel, to the land of their inheritance, which the Lord their God hath given them, unto the fulfilling of his covenant” (Mormon 5:14).

Nephi would later write:

And it shall come to pass that the Jews which are scattered also shall begin to believe in Christ; and they shall begin to gather in upon the face of the land; and as many as shall believe in Christ shall also become a delightsome people.

And it shall come to pass that the Lord God shall commence his work among all nations, kindreds, tongues, and people, to bring about the restoration of his people upon the earth.

2 Nephi 30:7-8

In the Book of Mormon, “Messiah” and “Christ” have specific meanings and uses.

The distinction between "Messiah" and "Christ" when used together in the Book of Mormon is one of generic versus specific, between the concept of a messiah as understood by the Jews and the particular being that the Nephites believe to be the messiah. Thus Nephi urges his readers to "believe in Christ, the Son of God, [specific] . . . and look not forward any more for another Messiah [general]" (2 Nephi 25:16). Thus the distinction between "Messiah" and "Christ" can be viewed as a nuance of English exploited that we "might come to understanding" (D&C 1:24), but need not reflect anything about the Nephite language.[2] 

After the Jews accept Christ, they will be restored “from their lost and fallen state” (2 Nephi 25:17).  On that day, “he will proceed to do a marvelous work and a wonder among the children of men” (2 Nephi 25:17).

Nephi would again write, “But behold, there shall be many—at that day when I shall proceed to do a marvelous work among them, that I may remember my covenants which I have made unto the children of men, that I may set my hand again the second time to recover my people, which are of the house of Israel” (2 Nephi 29:1).  Nephi was reminding us of the words of Isaiah, “Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid”

(Isaiah 29:14).

After recording his account of Christ’s visit to the Nephites, Mormon wrote:

Therefore, great and marvelous works shall be wrought by them, before the great and coming day when all people must surely stand before the judgment–seat of Christ;

Yea even among the Gentiles shall there be a great and marvelous work wrought by them, before that judgment day.

And if ye had all the scriptures which give an account of all the marvelous works of Christ, ye would, according to the words of Christ, know that these things must surely come.

3 Nephi 28:31-33

The words of Aaron Schade are an appropriate way to end this post.

The chain of events that transpired from Lehi's ministry in Jerusalem— including his dreams, obtaining the plates, transporting them to the American continent, the rise and fall of civilizations, and the eventual transmission and translation by the Prophet Joseph Smith—leaves no doubt that the Book of Mormon truly is part of a "marvelous work and a wonder" (2 Nephi 25:17; 27:26).[3]

Prepared for Our Day

 

Elder L. Tom Perry explains that the Book of Mormon was prepared for our day (Mormon 8:12–41).

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[1] The Vision of Enoch: Structure of a Masterpiece, Terrence L. Szink, Maxwell Institute, accessed October 19, 2013.

[2] La Trahison des Clercs: On the Language and Translation of the Book of Mormon, John Gee, Maxwell Institute, accessed October 19, 2013.

[3] The Kingdom of Judah: Politics, Prophets, and Scribes in the Late Preexilic Period, Aaron P. Schade, Maxwell Institute, accessed October 19, 2013.

2 Nephi 25:12-14

Nephi continues prophesying about the Jews.  After their return from the Babylonian Captivity, they will have wars and problems.  The day will come when “the Only Begotten of the Father … shall manifest himself unto them in the flesh, behold, they will reject him” (2 Nephi 25:12).  They reject Christ because they have become a wicked, hard-hearted, and stiff-necked people.

After the Jews reject Christ, he will be crucified and laid in a sepulcher.   Nephi₁ wrote early in his record “the God of Jacob, yieldeth himself, according to the words of the angel, as a man, into the hands of wicked men, to be lifted up, according to the words of Zenock, and to be crucified, according to the words of Neum, and to be buried in a sepulchre, according to the words of Zenos…” (1 Nephi 19:10).

John’s Gospel tells us, “Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.  There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.” (John 19:41-42).

After three days, Christ will rise from the dead.  King Benjamin emphasized this point is his great sermon.  “And he sha1l rise the third day from the dead; and behold, he standeth to judge the world; and behold, all these things are done that a righteous judgment might come upon the children of men” (Mosiah 3:10).

Malachi prophesied, “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall”

(Malachi 4:2).

Nephi reminds us that he saw this day.  “And it came to pass that the angel spake unto me again, saying: Look! And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Son of the everlasting God was judged of the world; and I saw and bear record.  And I, Nephi, saw that he was lifted up upon the cross and slain for the sins of the world” (1 Nephi 11:32-33). 

“The Savior is personified by the tree … He, like the branches of the tree of life which encompass the entire earth, protects and gives life to every living thing.  A further reminder is that Christ was crucified and lay three days in a sepulchre. It appeared to all that he was dead, but at the end of the three days he rose "from the dead, with healing in his wings" (2 Nephi 25:13). The imagery suggests that even without its leaves, the tree is endless.”[1]

After Christ’s resurrection, Jerusalem shall again be destroyed.  Christ’s words would be recorded in the New Testament.

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

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

And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.

Then let them which are in Judæa flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries [GR districts or regions] enter thereinto.

For these be the days of vengeance, that all things which are written may be fulfilled.

But woe unto them that are with child, and to them that give suck, in those days!  for there shall be great distress in the land, and wrath upon this people.

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 [JST Luke 21:24 Now these things he spake unto them, concerning the destruction of Jerusalem].

Luke 21:20 - 24

John Tvedtnes comments:

Like Jacob, [Nephi₁] refers to the scattering and gathering of the Jews (2 Nephi 25:9-11), then goes on to add that there will be wars and speaks of the coming of Christ among the Jews (2 Nephi 25:12-14). He notes that the Jews will be scattered and gathered a second time after Christ's appearance among them (2 Nephi 25:14-17) and that they must ultimately come to believe in the Messiah (2 Nephi 25:18-20).[2] 

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[1] The Tree of Life - a Personification of Christ, Jeanette W. Miller, Maxwell Institute, accessed October 18, 2013.

[2] Answering Mormon Scholars, John A. Tvedtnes, Maxwell Institute, accessed October 18, 2013.

2 Nephi 25:9-11

Nephi tells us that more than one generation of the Jews has been destroyed because of their iniquities.  Shortly before His crucifixion, the Savior said, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered [GR have I desired to gather] thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matthew 23:37). 

Hugh Nibley explains further. 

When the Chosen People do wickedly, according to a doctrine often stated in the Talmud, all nature suffers, and to save the world and restore the balance of good and evil, God destroys the old generation and raises up a new people in righteousness. Lehi's people were neither the first nor the last to be led into the wilderness to escape the wrath to come.[1]

Lehi’s party left Jerusalem, having been warned by the Lord to flee because it was to be destroyed.  The Lord had revealed to Lehi that Jerusalem had been destroyed shortly before his death.  The people of Nephi were reminded of this.  For example, shortly after the family separated, Jacob reminded them that “the Lord has shown me that those who were at Jerusalem, from whence we came, have been slain and carried away captive” (2 Nephi 6:8).

Nearly 600 hundred years late, Nephi₂ would remind the Nephites:

And behold, also Zenock, and also Ezias, and also Isaiah, and Jeremiah, (Jeremiah being that same prophet who testified of the destruction of Jerusalem) and now we know that Jerusalem was destroyed according to the words of Jeremiah.  O then why not the Son of God come, according to his prophecy?

And now will you dispute that Jerusalem was destroyed?  Will ye say that the sons of Zedekiah were not slain, all except it were Mulek?  Yea, and do ye not behold that the seed of Zedekiah are with us, and they were driven out of the land of Jerusalem? 

Helaman 8:20 - 21

Even though Jerusalem had been destroyed and the Jews carried away a captive, the Lord will again return them to the land of their inheritance.  After prophesying of their destruction, Jeremiah had prophesied of their return.

Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good.

For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up.

And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart.

Jeremiah 24:5 – 7

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[1] The Flight into the Wilderness, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed October 15, 2013.

2 Nephi 25:7-8

Having shared the prophesies of Isaiah, Nephi turn to his own prophecy.  Nephi delighted in plainness of words.  He would write towards the end of his record, “And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of men; for they will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be” (2 Nephi 32:7). 

Alma₂, contending with Zeezrom, reminded him the words of God are made known to them in plainness.

And now it came to pass that when Alma had said these words unto them, he stretched forth his hand unto them and cried with a mighty voice, saying: Now is the time to repent, for the day of salvation draweth nigh;

Yea, and the voice of the Lord, by the mouth of angels, doth declare it unto all nations; yea, doth declare it, that they may have glad tidings of great joy; yea, and he doth sound these glad tidings among all his people, yea, even to them that are scattered abroad upon the face of the earth; wherefore they have come unto us.

And they are made known unto us in plain terms, that we may understand, that we cannot err; and this because of our being wanderers in a strange land; therefore, we are thus highly favored, for we have these glad tidings declared unto us in all parts of our vineyard.

Alma 13:21 - 23

What does Nephi mean when he says he delights in plainness?  Richard Rust writes:

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.¹⁹”[1]

Nephi includes his prophesies because “they are worth unto the children of men” (2 Nephi 25:8).  While Nephi wrote for his people, he also knew the day would come when others would be reading his words.  He wrote that he knew his words would “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 25:8). 

When Enos wrestled with the Lord, he asked that the record be preserved and brought forth in the due time of the Lord (Enos 1:13-16).  Mormon wrote that “these things are written unto the remnant of the house of Jacob” and that they will “come forth in [the Lord’s] due time” (Mormon 5:12).

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[1] "To Come Forth in Due Time" – Introduction, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed October 12, 2013.

2 Nephi 25:5-6

Nephi continues discussing how to understand the scriptures.  “[M]y soul delighteth in the words of Isaiah” (2 Nephi 25:5).  He comes from Jerusalem and he knew the things of the Jews.  This is how he understands the writings of Isaiah.  “[T]here is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews” (2 Nephi 25:5).

The disciples did not understand why Christ spoke in parables.  They asked Him.

And the disciples came, and said unto him, Why speakest thou unto them in parables?

He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

JST Matt. 13:10–11 For whosoever receiveth, to him shall be given, and he shall have more abundance; but whosoever continueth not to receive, from him shall be taken away even that he hath.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

But blessed are your eyes, for they see: and your ears, for they hear.

For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

Matthew 13:10-17

We have an example of this when we look at Lehi’s dream.

In Lehi's dream, everything is unashamedly symbolic. We accept his culturally specific symbols because we accept the source of the dream as divine, and the symbols as corresponding to reality. Far from discounting cultural influence in the revelations, Nephi insists that Isaiah, for example, cannot be understood properly without knowledge of Isaiah's Hebrew culture (2 Nephi 25:5). [1]

We need this background and knowledge to help us understand what is written in the Book of Mormon as well as understanding Isaiah.

An essential part of the background for the Book of Mormon is the Bible. Leo Strauss (1899–1973) argues that when reading a complex text, one must learn to read it the way the writer reads others (Strauss states the principle as an aphorism: “One writes as one reads”).¹⁵ Nephi notes that his people find the plates of brass writings difficult to understand; such writings cannot be understood unless readers “are taught after the manner of the things of the Jews” (2 Nephi 25:5) … Nephi and the Nephite writers who follow him repeatedly use Hebraic [interpretive] principles as they compose their record. They do so because they are writing “after the manner of the things of the Jews.” We must apply the principles of biblical composition when reading the Book of Mormon because they are also the principles of the text’s composition. The rule is to think allusively.[2]

Nephi would not teach the Nephites about the manner of the Jews ad their works were works of darkness (2 Nephi 25:2).  John L. Sorensen clarifies Nephi’s words.

He is not talking here about the script, which he surely did teach to his children so they could keep their record. The only thing he could have meant is the body of literary, historical, and theological allusions; stylistic forms; vocabulary; and nuanced interpretations the Jews had elaborately developed surrounding their books. But it was only that part of this esoteric information which Nephi₁considered perverse that he held back.[3]

The post will end with an example of chiasmus in Nephi’s writings. 

A₁ for I came out from Jerusalem,

    B₁ and mine eyes hath beheld the things of the Jews,

        C₁ and I know that the Jews

            D₁ do understand the things of the prophets,

                E₁ and there is none other people

            D₁' that understand the things which were [of the prophets]

        C₁' spoken unto the Jews like unto them,

    B₁' a save it be that they are taught

        b after the manner of the things of the Jews.

    a But behold, I, Nephi, have not taught my children

        b after the manner of the Jews;

A₁' but behold, I, of myself, have dwelt at Jerusalem. (2 Nephi 25:5–6)^[4]

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[1] "Nigh unto Death": NDE Research and the Book of Mormon, Kevin Christensen, Provo, Utah: Maxwell Institute, accessed October 10, 2013.

[2] How Should We Then Read? Reading Mormon Scripture After the Fall, Alan Goff, Provo, Utah: Maxwell Institute, accessed October 10, 2013.

[3] The Book of Mormon as a Mesoamerican Record, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed October 10, 2013.

[4] Nephi's Convincing of Christ through Chiasmus: Plain and Precious Persuading from a Prophet of God, David E. Sloan, Provo, Utah: Maxwell Institute, accessed October 10, 2013. 

2 Nephi 25:3-4

Nephi addresses his people and all those who will receive his words.  Here is another indication that Nephi knew his writings would be preserved and go forth to the world in the last days.  His intent is that we “may know the judgments of God, that they come upon all nations, according to the word which he hath spoken” (2 Nephi 25:3).

Nephi realizes that Isaiah’s words are not plain to his people (and those of us today).  Alan Goff explains:

What Nephi wrote for us about his life and his relations with his family is a complex account. Merely reading the text may not be enough to allow us to understand it fully. If the Book of Mormon was written as a sophisticated text, then we must be sophisticated readers to understand it.

This situation in trying to understand Nephi may be similar to the Nephites' situation as they tried to understand Hebrew prophets. The Nephites had difficulty understanding Isaiah, so Nephi gave them two rules: (1) be filled with the spirit of prophecy as they read and (2) try to understand the symbolic meanings of the text "after the manner of the things of the Jews" (2 Nephi 25:4-5).[1]

So, we cannot simply read the words of Isaiah (and, I would contend, almost any scripture) and understand it without the “spirit of prophecy.”  Those who wrote our scripture did so under the inspiration and direction of the Lord.  When we have the “spirit of prophecy,” we can learn that the scriptures are plain and simple to understand.  Nephi prophesied “ according to the plainness which [had] been with [him] from the time I came out from Jerusalem” (2 Nephi 25:4).  Nephi’s soul “delighteth in plainness unto [his] people that they may learn” (2 Nephi 25:4).

Towards the end of his record, Nephi would write:

For my soul delighteth in plainness; for after this manner doth the Lord God work among the children of men.  For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding.

2 Nephi 31:3

And I know that the Lord God will consecrate my prayers for the gain of my people.  And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal.

And it speaketh harshly against sin, according to the plainness of the truth; wherefore, no man will be angry at the words which I have written save he shall be of the spirit of the devil.

2 Nephi 33:4 - 5

Nephi’s desire for plainness influenced his brother, Jacob.

Wherefore, I must tell you the truth according to the plainness of the word of God.  For behold, as I inquired of the Lord, thus came the word unto me, saying: Jacob, get thou up into the temple on the morrow, and declare the word which I shall give thee unto this people.

Jacob 2:11

Behold, my brethren, he that prophesieth, let him prophesy to the understanding of men; for the Spirit speaketh the truth and lieth not.  Wherefore, it speaketh of things as they really ^care, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls.  But behold, we are not witnesses alone in these things; for God also spake them unto prophets of old.

Jacob 4:13

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[1] Mourning, Consolation, and Repentance at Nahom, Alan Goff, Provo, Utah: Maxwell Institute, accessed October 7, 2013.

2 Nephi 25:1-2

Chapter 25

Nephi glories in plainness—Isaiah's prophecies shall be understood in the last days—The Jews shall return from Babylon, crucify the Messiah, and be scattered and scourged—They shall be restored when they believe in the Messiah—He shall first come six hundred years after Lehi left Jerusalem—Nephites keep the law of Moses and believe in Christ, who is the Holy One of Israel. About 559–545 B.C.

After Jacob finished his sermons, Nephi introduces the teachings of Isaiah.  He did so because “Isaiah spake many things which were hard for many of my people to understand; for they know not concerning the manner of prophesying among the Jews” (2 Nephi 25:1). 

Towards the end of his life, Jacob would explain, “But behold, the Jews were a stiffnecked people; and they despised the words of plainness, and killed the prophets, and sought for things that they could not understand.  Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall; for God hath taken away his plainness from them, and delivered unto them many things which they cannot understand, because they desired it.  And because they desired it God hath done it, that they may stumble” (Jacob 4:14).

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Much of Jacob’s sermon dealt with the gentiles and their relationship to the Jews and house of Israel.  Nephi’s writing also contains teachings on the same subject.  Why? 

One reason is most certainly that he knew his writings and teachings would be preserved for us today.  Of course, God’s dealings with the gentiles would be most relevant and important to us today.  But, why was it a topic of sermons given to the people?  Granted, the ways of the Jews would be alien to his people because they had never lived in Jerusalem or known the ways of the Jews.

There may also be another reason.  Matthew Roper speculates, “If there were others in the land, it would also help explain why many of Nephi's people had difficulty understanding Isaiah, although not all of them did (2 Nephi 25:1-6). Converts who had never lived in the ancient Near East would have lacked the historical and cultural background that made the words of Isaiah ‘plain’ to Nephi.”[1]

Nephi refused to teach his people the ways of the Jews, “for their works were works of darkness” (2 Nephi 25:2).  “Lehi's flight from Jerusalem was more than an escape; it was a conscious and deliberate renunciation of a whole way of life: "I have charity for the Jew," Nephi announces, "I say Jew, because I mean them from whence I came" (2 Nephi 33:8); yet he will not teach his people the ways of the Jews as he knows them…”[2]

Alan Goff expanded on this topic:

Nephi said that he had "not taught [the Nephites] many things concerning the manner of the Jews" (2 Nephi 25:2). This lack of knowledge of the way Jews prophesied and phrased the revelations did have the advantage of keeping the Nephites free of the Jews' "works of darkness, and their doings" (2 Nephi 25:2). But it also made more difficult the Nephites' task of understanding Isaiah and the other Hebrew prophets because "there is none other people that understand the things which were spoken unto the Jews like unto them" (2 Nephi 25:5).

Nephi's writings, though "plain," still rely on his knowledge of the manner of Jewish prophecy and the meanings of the Hebrew expressions he used. The brief narrative of what happened at Nahom turns out to be deeper in meaning than we might have thought. The narrative is far richer if we take into account Nephi's background when he wrote his record. At the same time, it points to a great many more complexities that await our probings as we continue to focus on this keystone scripture.[3]

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[1] Nephi's Neighbors: Book of Mormon Peoples and Pre-Columbian Populations, Matthew Roper, Provo, Utah: Maxwell Institute, accessed October 6, 2013.

[2] The Flight into the Wilderness, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed October 6, 2013.

[3] Mourning, Consolation, and Repentance at Nahom, Alan Goff, Provo, Utah: Maxwell Institute, accessed October 6, 2013.

2 Nephi 10:23-25

As Jacob ends his sermon, he turns to a subject that is common in the Book of Mormon.  Remember, he said, “ye are free to act for yourselves” (2 Nephi 10:23).  He is repeating something Lehi told him as a part of his blessing.  “Wherefore, the Lord God gave unto man that he should act for himself.  Wherefore, man could not act for himself save it should be that he was enticed by the one or the other” (2 Nephi 2:16). 

Acting for ourselves, we have two choices.  The first choice is to follow the devil and received “everlasting death.”  The second choice is to follow the Lord and find “the way to eternal life” (2 Nephi 10:23).  Hugh Nibley writes:

There is no more emphasized doctrine in the Apocrypha, especially the Christian Apocrypha, than the teaching of the Two Ways, the Way of Light and the Way of Darkness … Constantly the Book of Mormon people are told to choose between life and death, with emphasis on the fact that man is placed on this earth in the peculiar position of being able to choose either good or bad as long as he is here: "Remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life" (2 Nephi 10:23; cf. Helaman 14:30—31; Alma 12:29, 31; Alma 13:3 ff.;²³; 1 Nephi 14:7).[1]

Jacob calls upon the people to “reconcile yourselves to the will of God and not to the will of the devil” (2 Nephi 10:24).  There is only one way we are saved, and that is through the grace of Christ.

Again, Jacob is supporting Lehi’s teachings.

All of this was, according to Lehi, part of the plan by which "there is an opposition in all things," allowing men to choose between good and evil (2 Nephi 2:11). The first of these choices was made in the garden of Eden, where the "forbidden fruit [was] in opposition to the tree of life; the one being sweet and the other bitter" (2 Nephi 2:15). Jacob reflected these concepts when he declared, "Reconcile yourselves to the will of God, and not to the will of the devil and the flesh" (2 Nephi 10:24).[2]

Jacob closes his sermon.  “[M]y God raise you from death by the power of the resurrection, and also from everlasting death by the power of the atonement” (2 Nephi 10:25).  John Tvedtnes observes:

Jacob's teachings on resurrection derive directly from what he learned from his father. Lehi had spoken of the "power of the Spirit . . . the resurrection" (2 Nephi 2:8), and told him that, without the resurrection, the body would "have been created for a thing of naught [and] there would have been no purpose in the end of its creation" and would have destroyed "the wisdom of God and his eternal purposes" (2 Nephi 2:12). Jacob, too, referred to the "power of the resurrection" (2 Nephi 9:6, 12; 10:25; Jacob 4:11; 6:9) and reflected other thoughts of Lehi in his discourse…[3]

Again, Jacob refers to the grace of God.  John Gee writes:

Nephi's brother Jacob extols the wisdom, mercy, and grace of God in providing the resurrection (2 Nephi 9:8, 53). Jacob, like his brother, notes that one must first be "reconciled unto God," and then, after that, one is saved "through the grace of God" (2 Nephi 10:24). At that point "grace divine" allows one to praise God (2 Nephi 10:25). Jacob also prefigures Jesus's own teaching by noting that "the Lord God showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things" (Jacob 4:7).[4]

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[1] The Apocrypha and the Book of Mormon, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed October 4, 2013.

[2] The Influence of Lehi's Admonitions on the Teachings of His Son Jacob, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed October 4, 2013.

[3] Ibid.

[4] The Grace of Christ, John Gee, Provo, Utah: Maxwell Institute, accessed October 4, 2013.