I Knew that I had Spoken Hard Things

 1 Nephi 16:1 - 6, NC 1 Nephi 5 par. 1

And now it came to pass that after I, Nephi, had made an end of speaking to my brethren, behold, they said unto me, Thou hast declared unto us hard things, more than which we are able to bear. And it came to pass that I said unto them that I knew that I had spoken hard things against the wicked according to the truth, and the righteous have I justified and testified that they should be lifted up at the last day. Wherefore, the guilty taketh the truth to be hard, for it cutteth them to the very center. And now my brethren, if ye were righteous and were willing to hearken to the truth and give heed unto it, that ye might walk uprightly before God, then ye would not murmur because of the truth and say, Thou speakest hard things against us. And it came to pass that I, Nephi, did exhort my brethren with all diligence to keep the commandments of the Lord. And it came to pass that they did humble themselves before the Lord, insomuch that I had joy and great hopes of them, that they would walk in the paths of righteousness. Now all these things were said and done as my father dwelt in a tent in the valley which he called Lemuel.

The Stick of Joseph in the Hand of Ephraim, 1 Nefi 5 par. 1

And now it came to pass that after I, Nefi, had made an end of speaking to my brothers, behold, they said unto me, You have declared unto us hard things, more than which we are able to bear.  And it came to pass that I said unto them that I knew that I had spoken hard things against the wicked according to the truth, and the righteous have I justified and testified that they should be lifted up at the last day. Wherefore, the guilty take the truth to be hard, for it cuts them to the very center. And now my brothers, if you were righteous and were willing to hearken to the truth and give heed unto it, that you might walk uprightly before Elohim, then you would not murmur because of the truth and say, You speak hard things against us. And it came to pass that I, Nefi, did exhort my brothers with all diligence to keep the mitzvot of yhwh.  And it came to pass that they did humble themselves before yhwh, insomuch that I had joy and great hopes of them, that they would walk in the paths of righteousness. Now all these things were said and done as my father dwelt in a tent in the valley which he called L’mu’el.

Do we have in this exchange between Nephi and his brothers here, proof that Nephi has been sent from God to minister to his brothers?

By virtue of the fact that the message Nephi is delivering causes them pain and anguish, is this an example that God, who loves all of His children on the earth, is stretching out His arm to Nephi's brothers through Nephi?

Repentance is a critical thing. It is the message of the Book of Mormon. It is the greatest message that’s contained within the Book of Isaiah, and it is the message of all the true prophets. The thing that stirs you up to repenting is actually two things: the first thing is to awaken to your awful situation, and the second thing is to arise, and that is to connect with the source which will cure what is wrong with you because we are not self-curing. We are filled with that same shame that came to us in the beginning as a consequence of doing what we were not supposed to be doing. The greatest way in which the adversary keeps us in a state of slumber is to prevent us from looking about and becoming awakened to the awful situation in which we find ourselves. Hugh Nibley commented on more than one occasion that there is nothing quite so terrible as being awakened out of a deep sleep. No one really likes that. When it comes right down to it, unconsciousness is a very good thing, particularly when what you are looking at is what we have here. ("115: Sabbath Day," Denver Snuffer Podcast, Denversnuffer.com, June 07, 2020)

I expressed in the previous post that my inclinations about Nephi's brothers have changed.  I now believe that they were knowledgeable and rational individuals, at least at first.

Is it possible that it is precisely because Nephi's brothers felt rather knowledgeable about doctrine and the law of Moses that they had a difficult time with the message God was sending them through Nephi?

Were they being awakened to the awful situation, by Nephi's words, that the law of Moses would not save them?

How cutting and hard are words that awaken us to a sense that even though we considered ourselves righteous we are really idolatrous because we do not approach God as we ought?

How cutting and hard are words that declare to us that we are solely and ultimately responsible and accountable for our own connection with heaven, especially if we believe or our cultural traditions dictate that there is a physical person or a physical law or something we can merely follow and all will be well with us?

How cutting and hard are words that declare to us that we have a responsibility devolving upon us personally to seek the face of the Lord to know Him (not just know of Him) here in mortality?

How cutting and hard are words that expose our dire situation with respect to justice and judgment based on our present actions here in mortality?

Aren't these principles contained in what Nephi declares to his brothers and to all who would become Nephites and to us as gentiles throughout the two books of Nephi in the Book of Mormon?

Is it possible that the wicked one who seeks to destroy our souls makes the words even more cutting and hard because he reminds of our unworthiness and fills us with shame?

He is the accuser after all.

Satan is a title and means accuser, opponent, and adversary; hence, once he fell, Lucifer became, or in other words was called, Satan, because he accuses others and opposes the Father. I rebuked Peter and called him Satan because he was wrong in opposing the Father’s will for me, and Peter understood and repented. (T&C 157 par. 8)

Doesn't the wicked one work to plant the seed of doubt that being able to have a connection with heaven and being able to come face to face with the Lord is impossible?

Isn't it the wicked one who has taken away light because of tradition?

The glory of God is intelligence, or in other words, light and truth. Light and truth forsake that evil one. Every spirit of man was innocent in the beginning, and God having redeemed man from the Fall, man became again, in their infant state, innocent before God. And that wicked one comes and takes away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers. But I have commanded you to bring up your children in light and truth. (D&C 93:36 - 40, T&C 93 par. 11)

Are words that awaken us to a sense of our awful situation because of our cultural and traditional beliefs words that are hard and cutting?

To their credit, temporarily at least, didn't Nephi's brothers respond to this message they found hard to hear?

 And it came to pass that I, Nephi, did exhort my brethren with all diligence to keep the commandments of the Lord. And it came to pass that they did humble themselves before the Lord, insomuch that I had joy and great hopes of them, that they would walk in the paths of righteousness.

Is it important to notice that Nephi recorded that his brothers humbled themselves before the Lord and not before Nephi himself?

Does that mean that they were being more obedient to the Lord and approaching Him or were they being more obedient to Nephi and approaching him?

Isn't there a big difference there?

Did Nephi ever encourage his brothers to follow him and be obedient to him?

Is that important to see that Nephi never instructed or invited his brothers to follow him or to be obedient to him?

Do we have other examples in the Book of Mormon of the words of God sent through His true messengers being cutting and hard to hear to peoples who had knowledge but not understanding of the things of God?

What about Abinadi?

And it came to pass that after Abinadi had made an end of these sayings, that he said unto them, Have ye taught this people that they should observe to do all these things for to keep these commandments? I say unto you, nay; for if ye had, the Lord would not have caused me to come forth and to prophesy evil concerning this people. And now ye have said that salvation cometh by the law of Moses. I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you that the time shall come when it shall no more be expedient to keep the law of Moses. And moreover, I say unto you that salvation doth not come by the law alone; and were it not for the atonement which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses. And now I say unto you that it was expedient that there should be a law given to the children of Israel, yea, even a very strict law. For they were a stiffnecked people, quick to do iniquity and slow to remember the Lord their God. Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him. But behold, I say unto you that all these things were types of things to come. (Mosiah 13: 25 - 31, NC Mosiah 8 par. 1)

Why was Abinadi sent to preach repentance to a people who had knowledge of the law of Moses?

Is it possible that these priests of king Noah and the people of king Noah were strict to observe all of the requirements of the law of Moses?

Was the trust of the people, because of the teachings of the priests of king Noah, in a physical law to save them?

Were the people of king Noah following their leaders?

And now it came to pass that Zeniff conferred the kingdom upon Noah, one of his sons; therefore Noah began to reign in his stead. And he did not walk in the ways of his father; for behold, he did not keep the commandments of God, but he did walk after the desires of his own heart. And he had many wives and concubines. And he did cause his people to commit sin and do that which was abominable in the sight of the Lord; yea, and they did commit whoredoms and all manner of wickedness. And he laid a tax of one-fifth part of all they possessed: a fifth part of their gold and of their silver, and a fifth part of their ziff, and of their copper, and of their brass, and their iron, and a fifth part of their fatlings, and also a fifth part of all their grain. And all this did he take to support himself, and his wives, and his concubines, and also his priests, and their wives, and their concubines. Thus, he had changed the affairs of the kingdom, for he put down all the priests that had been consecrated by his father and consecrated new ones in their stead, such as were lifted up in the pride of their hearts. Yea, and thus were they supported in their laziness, and in their idolatry, and in their whoredoms by the taxes which king Noah had put upon his people. Thus did the people labor exceedingly to support iniquity. Yea, and they also became idolatrous because they were deceived by the vain and flattering words of the king and priests, for they did speak flattering things unto them.

And it came to pass that king Noah built many elegant and spacious buildings, and he ornamented them with fine work of wood and of all manner of precious things, of gold, and of silver, and of iron, and of brass, and of ziff, and of copper. And he also built him a spacious palace and a throne in the midst thereof, all of which was of fine wood and was ornamented with gold, and silver, and with precious things. And he also caused that his workmen should work all manner of fine work within the walls of the temple, of fine wood, and of copper, and of brass. And the seats which were sat apart for the high priests, which were above all the other seats, he did ornament with pure gold. And he caused a breastwork to be built before them that they might rest their bodies and their arms upon while they should speak lying and vain words to his people. (Mosiah 11:1 - 11, NC Mosiah 7 pars. 1 - 2)

Should we take note of any parallels that king Noah and his priests practiced polygamy and used the moneys they collected from the people to support themselves and their multiple wives, and to build elegant and spacious buildings with all manner of expensive adornments, and the seats of the priests were very comfortable and lifted up above the seats of all of the other people who came to listen to them?

Is it important that the Book of Mormon, for the second time here, points out the abomination it is to have multiple wives as well as concubines?

What was it that Abinadi was teaching that enraged them so?

Yea, even doth not Isaiah say, Who hath believed our report? And to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant, and as a root out of dry ground. He hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men — a man of sorrows and acquainted with grief. And we hid, as it were, our faces from him. He was despised and we esteemed him not. Surely he hath borne our griefs and carried our sorrows, yet we did esteem him stricken, smitten of God, and afflicted.

But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we, like sheep, have gone astray — we have turned every one to his own way; and the Lord hath laid on him the iniquities of us all. He was oppressed and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter; and as a sheep before her shearers is dumb, so he opened not his mouth. He was taken from prison and from judgment. And who shall declare his generation? For he was cut off out of the land of the living; for the transgressions of my people was he stricken. And he made his grave with the wicked, and with the rich in his death. Because he had done no evil, neither was any deceit in his mouth; yet it pleased the Lord to bruise him; he hath put him to grief.

When thou shalt make his soul an offering for sin, he shall see his seed; he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul and shall be satisfied; by his knowledge shall my righteous Servant justify many, for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong — because he hath poured out his soul unto death, and he was numbered with the transgressors, and he bare the sins of many, and made intercession for the transgressors.

And now Abinadi said unto them, I would that ye should understand that God himself shall come down among the children of men and shall redeem his people. And because he dwelleth in flesh, he shall be called the Son of God; and having subjected the flesh to the will of the Father, being the Father and the Son — the Father because he was conceived by the power of God, and the Son because of the flesh, thus becoming the Father and Son (and they are one God, yea, the very Eternal Father of Heaven and of earth), and thus the flesh becoming subject to the spirit, or the Son to the Father, being one God — suffereth temptation and yieldeth not to the temptation, but suffereth himself to be mocked, and scourged, and cast out, and disowned by his people.

And after all this, and after working many mighty miracles among the children of men, he shall be led, yea, even as Isaiah said, As a sheep before the shearer is dumb, so he opened not his mouth. Yea, even so he shall be led, crucified, and slain, the flesh becoming subject even unto death, the will of the Son being swallowed up in the will of the Father. And thus God breaketh the bands of death, having gained the victory over death, giving the Son power to make intercession for the children of men, having ascended into Heaven, having the bowels of mercy, being filled with compassion toward the children of men, standing betwixt them and justice, having broken the bands of death, having taken upon himself their iniquity and their transgressions, having redeemed them and satisfied the demands of justice.

And now I say unto you, who shall declare his generation? Behold, I say unto you that when his soul has been made an offering for sin, he shall see his seed. And now what say ye? And who shall be his seed? Behold, I say unto you that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord, I say unto you that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you that these are his seed, or they are heirs of the kingdom of God. For these are they whose sins he hath borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed? Yea, and are not the prophets, every one that has opened his mouth to prophesy that has not fallen into transgression? (I mean all the holy prophets ever since the world began.) I say unto you that they are his seed. And these are they who have published peace, who have brought good tidings of good, who have published salvation and said unto Zion, Thy God reigneth. And oh how beautiful upon the mountains were their feet. And again, how beautiful upon the mountains are the feet of those that art still publishing peace. And again, how beautiful upon the mountains are the feet of those who shall hereafter publish peace, yea, from this time henceforth and for ever!

And behold, I say unto you, this is not all; for oh how beautiful upon the mountains are the feet of him that bringeth good tidings — that is, the Founder of Peace, yea, even the Lord, who has redeemed his people, yea, him who hath granted salvation unto his people! For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world, I say unto you, were it not for this, that all mankind must have perished. But behold, the bands of death shall be broken, and the Son reigneth and hath power over the dead; therefore he bringeth to pass the resurrection of the dead. And there cometh a resurrection, even a first resurrection, yea, even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ — for so shall he be called. And now the resurrection of all the prophets and all those that have believed in their words (or all those that have kept the commandments of God) shall come forth in the first resurrection; therefore they are the first resurrection. They are raised to dwell with God, who has redeemed them. Thus they have eternal life through Christ, who hath broken the bands of death.

And there are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these, and they have a part in the first resurrection or have eternal life, being redeemed by the Lord. And little children also have eternal life.

But behold, and fear, and tremble before God — for ye ought to tremble — for the Lord redeemeth none such that rebel against him and die in their sins, yea, even all those that have perished in their sins ever since the world began, that have willfully rebelled against God, that have known the commandments of God and would not keep them. These are they that have no part in the first resurrection. Therefore, had ye not ought to tremble? For salvation cometh to none such, for the Lord hath redeemed none such. Yea, neither can the Lord redeem such, for he cannot deny himself; for he cannot deny justice when it hath its claim. (Mosiah 14:1 - 15:27, NC Mosiah 8 pars. 3 - 11)

Is Abinadi teaching the priests of king Noah concerning mercy, justice, and judgement here?

How would the priests of Noah be able to know Christ themselves and be able to believe on Him if they did not have a connection to heaven?

Do the teachings of Abinadi take away the craft of the priests of Noah (their livelihood)?

Do Abinadi's words condemn the practices of king Noah and the priests in what they are doing with the moneys they have collected from the people by pointing out that salvation does not come from such things?

Do the words of Abinadi to the priests of Noah mirror Nephi's words to his brothers?

I knew that I had spoken hard things against the wicked according to the truth, and the righteous have I justified and testified that they should be lifted up at the last day. Wherefore, the guilty taketh the truth to be hard, for it cutteth them to the very center. And now my brethren, if ye were righteous and were willing to hearken to the truth and give heed unto it, that ye might walk uprightly before God, then ye would not murmur because of the truth and say, Thou speakest hard things against us.

Why would the Lord want those He has sent to preach concerning justice, judgement, and mercy?

Is there any other heavenly knowledge besides justice, judgement, and mercy that can be communicated mortal to mortal?

All men know that they must die. And it is important that we should understand the reasons and causes of our exposure to the vicissitudes of life and of death, and the designs and purposes of God in our coming into the world, our sufferings here, and our departure hence. What is the object of our coming into existence, then dying and falling away, to be here no more? It is but reasonable to suppose that God would reveal something in reference to the matter, and it is a subject we ought to study more than any other. We ought to study it day and night, for the world is ignorant in reference to their true condition and relation. If we have any claim on our Heavenly Father for anything, it is for knowledge on this important subject. Could we read and comprehend all that has been written from the days of Adam, on the relation of man to God and angels in a future state, we should know very little about it. Reading the experience of others, or the revelation given to them, can never give us a comprehensive view of our condition and true relation to God. Knowledge of these things can only be obtained by experience through the ordinances of God set forth for that purpose. Could you gaze into heaven five minutes, you would know more than you would by reading all that ever was written on the subject...
The Hebrew Church “came unto the spirits of just men made perfect, and unto an innumerable company of angels, unto God the Father of all,11 and to Jesus Christ the Mediator of the new covenant.” What did they learn by coming to the spirits of just men made perfect? Is it written? No. What they learned has not been and could not have been written. What object was gained by this communication with the spirits of the just? It was the established order of the kingdom of God: The keys of power and knowledge were with them to communicate to the Saints. (Teachings of the Prophet Joseph Smith, pgs. 342 - 325)

Does this give us greater understanding of why Jacob declared these words here?

O my beloved brethren, remember my words. Behold, I take off my garments and I shake them before you. I pray the God of my salvation that he view me with his all-searching eye. Wherefore, ye shall know at the last day, when all men shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him and am rid of your blood. O my beloved brethren, turn away from your sins. Shake off the chains of him that would bind you fast. Come unto that God who is the Rock of your salvation. Prepare your souls for that glorious day when justice shall be administered unto the righteous, even the day of judgment, that ye may not shrink with awful fear, that ye may not remember your awful guilt in perfectness and be constrained to exclaim, Holy, holy are thy judgments, O Lord God Almighty, but I know my guilt. I transgressed thy law and my transgressions are mine; and the Devil hath obtained me, that I am a prey to his awful misery. But behold, my brethren, is it expedient that I should awake you to an awful reality of these things? Would I harrow up your souls if your minds were pure? Would I be plain unto you, according to the plainness of the truth, if ye were freed from sin? Behold, if ye were holy, I would speak unto you of holiness; but as ye are not holy, and ye look upon me as a teacher, it must needs be expedient that I teach you the consequences of sin.(2 Nephi 9:44 - 48, NC 2 Nephi 6 par. 12)

Is there a pattern demonstrated throughout the Book of Mormon that those who are truly "sent" by God with His words preach justice, judgement, and mercy (repentance) so that those who God is stretching His arm out to have the opportunity to repent?

My present understanding is that there is really only one event in the Book of Mormon record where someone imparted heavenly things to mortals; when Christ came to the Nephites following His resurrection.

By then He was a resurrected being and those who were there had individually obtained faith in Him previous to Him imparting heavenly things to them.

What does it mean to repent really?

In another place Joseph said: "A man is saved no faster than he gets knowledge, for if does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will
have more knowledge, and consequently more power than many men who are on the earth. Hence it
needs revelation to assist us, and give us knowledge of the things of God." (TPJS, p. 217)
We equate in large measure, repentance, with whatever it is you're doing with your genitals.
Joseph equates redemption and repentance with whatever it is you're doing with your heart and with your mind. The problem we must overcome to obtain salvation is our profound ignorance. And what the gospel offers defies ignorance, subdues it, challenges it, destroys it, and leaves it in the dark. So let's try and search into, and obtain some illumination. ("Be of Good Cheer," Forty Years in Mormonism, Denver Snuffer, 10 September 2013, pg. 3)

When Nephi and Lehi were imprisoned and an army of Lamanites and dissenters came to kill them, did Nephi and Lehi preach anything to those in the prison or were those in the prison required to obtain a connection with heaven themselves?

And it came to pass that they did preach with great power, insomuch that they did confound many of those dissenters who had gone over from the Nephites, insomuch that they came forth and did confess their sins, and were baptized unto repentance, and immediately returned to the Nephites to endeavor to repair unto them the wrongs which they had done. And it came to pass that Nephi and Lehi did preach unto the Lamanites with such great power and authority, for they had power and authority given unto them that they might speak; and they also had what they should speak given unto them. Therefore, they did speak unto the great astonishment of the Lamanites, to the convincing them, insomuch that there were eight thousand of the Lamanites, who were in the land of Zarahemla and round about, baptized unto repentance, and were convinced of the wickedness of the traditions of their fathers.

And it came to pass that Nephi and Lehi did proceed from thence to go to the land of Nephi. And it came to pass that they were taken by an army of the Lamanites and cast into prison, yea, even in that same prison in which Ammon and his brethren were cast by the servants of Limhi. And after they had been cast into prison many days without food, behold, they went forth into the prison to take them, that they might slay them. And it came to pass that Nephi and Lehi were encircled about as if by fire, even insomuch that they durst not lay their hands upon them for fear lest they should be burned. Nevertheless, Nephi and Lehi were not burned; and they were as standing in the midst of fire and were not burned. And when they saw that they were encircled about with a pillar of fire and that it burned them not, their hearts did take courage, for they saw that the Lamanites durst not lay their hands upon them, neither durst they come near unto them, but stood as if they were struck dumb with amazement.

And it came to pass that Nephi and Lehi did stand forth and began to speak unto them, saying, Fear not, for behold, it is God that has shown unto you this marvelous thing, in the which is shewn unto you that ye cannot lay your hands on us to slay us. And behold, when they had said these words, the earth shook exceedingly and the walls of the prison did shake as if they were about to tumble to the earth; but behold, they did not fall. And behold, they that were in the prison were Lamanites, and Nephites who were dissenters. And it came to pass that they were overshadowed with a cloud of darkness, and an awful solemn fear came upon them. And it came to pass that there came a voice, as if it were above the cloud of darkness, saying, Repent ye, repent ye, and seek no more to destroy my servants whom I have sent unto you to declare good tidings.

And it came to pass when they heard this voice and beheld that it was not a voice of thunder, neither was it a voice of a great tumultuous noise, but behold, it was a still voice of perfect mildness, as if it had been a whisper, and it did pierce even to the very soul — and notwithstanding the mildness of the voice, behold, the earth shook exceedingly. And the walls of the prison trembled again, as if it were about to tumble to the earth; and behold, the cloud of darkness which had overshadowed them did not disperse. And behold, the voice came again, saying, Repent ye, repent ye, for the kingdom of Heaven is at hand; and seek no more to destroy my servants. And it came to pass that the earth shook again, and the walls trembled; and also again the third time the voice came and did speak unto them marvelous words which cannot be uttered by man. And the walls did tremble again, and the earth shook as if it were about to divide asunder.

And it came to pass that the Lamanites could not flee because of the cloud of darkness which did overshadow them; yea, and also, they were immovable because of the fear which did come upon them. Now there was one among them who was a Nephite by birth, who had once belonged to the church of God but had dissented from them. And it came to pass that he turned him about, and behold, he saw through the cloud of darkness the faces of Nephi and Lehi; and behold, they did shine exceedingly, even as the faces of angels. And he beheld that they did lift up their eyes to Heaven, and they were in the attitude as if talking or lifting their voices to some being whom they beheld.

And it came to pass that this man did cry unto the multitude that they might turn and look. And behold, there was power given unto them that they did turn and look; and they did behold the faces of Nephi and Lehi. And they said unto the man, Behold, what do all these things mean? And who is it with whom these men do converse? Now the man’s name was Aminadab. And Aminadab said unto them, They do converse with the angels of God. And it came to pass that the Lamanites said unto him, What shall we do that this cloud of darkness may be removed from overshadowing us? And Aminadab said unto them, You must repent and cry unto the voice, even until ye shall have faith in Christ, which was taught unto you by Alma and Amulek, and by Zeezrom; and when ye shall do this, the cloud of darkness shall be removed from overshadowing you.

And it came to pass that they all did begin to cry unto the voice of him who had shook the earth, yea, they did cry even until the cloud of darkness was dispersed. And it came to pass that when they cast their eyes about and saw that the cloud of darkness was dispersed from overshadowing them, and behold, they saw that they were encircled about (yea, every soul) by a pillar of fire. And Nephi and Lehi were in the midst of them, yea, they were encircled about, yea, they were as if in the midst of a flaming fire, yet it did harm them not, neither did it take hold upon the walls of the prison; and they were filled with that joy which is unspeakable and full of glory. And behold, the holy spirit of God did come down from Heaven and did enter into their hearts, and they were filled as if with fire, and they could speak forth marvelous words. (Helaman 5:17 - 41, NC Helaman 2 pars. 19 - 24)

Do we see here any time that Nephi and Lehi did anything but preach repentance (justice, judgement, and mercy)?

How did those who were in the prison finally come to be able to speak forth marvelous words and be ministered to by angels?

Was it Nephi and Lehi who provided this to them or was it their own individual faith in Christ from crying to the voice they had heard?

Was  there a responsibility for those in the prison with Nephi and Lehi to individually connect with heaven?

Could they have received what they received by following Nephi and Lehi or by being obedient to Nephi and Lehi?

Is this Book of Mormon pattern clear?

Is it hard and cutting to read these words that show us plainly that we must consider ourselves fools as far as our doctrinal knowledge, cultural, religious, and familial traditions, and life experiences go and cast these things off in order to exercise faith in Christ and obtain an individual connection with heaven ourselves?

Would it be important for us to seriously consider the pattern that permeates the Book of Mormon where real servants of God speak hard things?

Is that one measure for knowing if someone really is "sent" from God with His message or if someone is on their own mission of their own will?

Is this one reason that the Prophet Joseph declared the following?

The world always mistook false prophets for true ones, and those that were sent of God, they considered to be false prophets and hence they killed, stoned, punished and imprisoned the true prophets, and these had to hide themselves “in deserts and dens, and caves of the earth,” and though the most honorable men of the earth, they banished them from their society as vagabonds, whilst they cherished, honored and supported knaves, vagabonds, hypocrites, impostors, and the basest of men. (Teachings of the Prophet Joseph Smith, pg. 206)

Nephi likes to step on our toes and give us a lot to think about.

A Representation of Things Both Temporal and Spiritual

 1 Nephi 15:31 - 36, NC 1 Nephi 4 par. 6

And they said unto me, Doth this thing mean the torment of the body in the days of probation? Or doth it mean the final state of the soul after the death of the temporal body? Or doth it speak of the things which are temporal? And it came to pass that I said unto them that it was a representation of things both temporal and spiritual; for the day should come that they must be judged of their works, yea, even the works which were done by the temporal body in their days of probation. Wherefore, if they should die in their wickedness, they must be cast off also as to the things which are spiritual, which are pertaining unto righteousness. Wherefore, they must be brought to stand before God to be judged of their works. And if their works have been filthiness, they must needs be filthy; and if they be filthy, it must needs be that they cannot dwell in the kingdom of God — if so, the kingdom of God must be filthy also. But behold, I say unto you that the kingdom of God is not filthy, that there cannot any unclean thing enter into the kingdom of God; wherefore, there must needs be a place of filthiness prepared for that which is filthy. And there is a place prepared, yea, even that awful hell of which I have spoken, and the Devil is the foundation of it. Wherefore, the final state of the souls of man is to dwell in the kingdom of God or to be cast out because of that justice of which I have spoken. Wherefore, the wicked are separated from the righteous, and also from that tree of life whose fruit is most precious and most desirable of all other fruits; yea, and it is the greatest of all the gifts of God. And thus I spake unto my brethren. Amen.

The Stick of Joseph in the Hand of Ephraim 1 Nefi 4 par. 6

And they said unto me, Does this thing mean the torment of the body in the days of probation? Or does it mean the final state of the soul after the death of the temporal body? Or does it speak of the things which are temporal? And it came to pass that I said unto them that it was a representation of things both temporal and spiritual; for the day should come that they must be judged of their works, yes, even the works which were done by the temporal body in their days of probation. Wherefore, if they should die in their wickedness, they must be cast off also as to the things which are spiritual, which are pertaining unto righteousness. Wherefore, they must be brought to stand before Elohim to be judged of their works. And if their works have been tum’ah, they must necessarily be unclean; and if they be unclean, it must necessarily be that they cannot dwell in the kingdom of Elohim — if so, the kingdom of Elohim must be unclean also. But behold, I say unto you that the kingdom of Elohim is not unclean, that there cannot any tamé thing enter into the kingdom of Elohim; wherefore, there must necessarily be a place of tum’ah prepared for that which is unclean. And there is a place prepared, yes, even that awful Gehinnom of which I have spoken, and HaSatan is the foundation of it. Wherefore, the final state of the souls of man is to dwell in the kingdom of Elohim or to be cast out because of that justice of which I have spoken. Wherefore, the wicked are separated from the righteous, and also from that tree of life whose fruit is most precious and most desirable of all other fruits; yes, and it is the greatest of all the gifts of Elohim. And thus I spoke unto my brothers. Amen.

As I presently understand it, Nephi is continuing his discussion of judgement and mercy and justice with his brothers by answering their query about the context of when the symbols in the vision will apply to individuals.

Isn't it interesting that Nephi stated that his brothers used the phrases, "body in the days of probation", "the final state of the soul", and "the death of the temporal body"?

Does this show that Nephi's brothers possessed an understanding of things at that time, things that were restored to our knowledge through the Prophet Joseph?

Now, verily I say unto you that through the redemption which is made for you is brought to pass the resurrection from the dead. And the spirit and the body is the soul of man, and the resurrection from the dead is the redemption of the soul, and the redemption of the soul is through him who quickens all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it. Therefore, it must needs be sanctified from all unrighteousness, that it may be prepared for the Celestial glory, for after it has filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father, that bodies who are of the Celestial Kingdom may possess it for ever and ever. For, for this intent was it made and created, and for this intent are they sanctified. (D&C 88:14 - 20, T&C 86 par. 2)

Is it possible that part of the reason they were asking these questions is that they understood that, following the resurrection, they would be souls; a spirit with a body?

Is this further evidenced by their reference to "the death of the temporal body" and this "body in the days of probation"?

Now behold, I have spoken unto you concerning the death of the mortal body, and also concerning the resurrection of the mortal body. I say unto you that this mortal body is raised to an immortal body, that is from death, even from the first death unto life, that they can die no more; their spirits uniting with their bodies, never to be divided, thus the whole becoming spiritual and immortal, that they can no more see corruption. (Alma 11:45, NC Alma 8 par. 17)

Is it possible that the question Nephi's brothers ask could be interpreted as follows?

Is this mercy, judgement, justice and hell you are speaking of something that is merited and experienced here in this mortal, probationary life or something that pertains to each soul after the resurrection?  Is this something that continues on and on or is it temporary?

Is it possible they understood the following concept revealed by the Lord through the Prophet Joseph?

And now behold, I say unto you, never at any time have I declared from my own mouth that they should return, for where I am they cannot come, for they have no power. But remember that all my judgments are not given unto men, and as the words have gone forth out of my mouth, even so shall they be fulfilled, that the first shall be last and that the last shall be first, in all things whatever I have created by the word of my power, which is the power of my spirit. For by the power of my spirit created I them, yea, all things both spiritual and temporal, firstly spiritual, secondly temporal, which is the beginning of my work. And again, firstly temporal and secondly spiritual, which is the last of my work, speaking unto you that you may naturally understand, but unto myself, my work has no end neither beginning; but it is given unto you that you may understand, because you have asked it of me and are agreed. (D&C 29:29 - 33, T&C 9 par. 9)

The reason I ask such questions is because I wonder if Nephi is pointing out that his brothers possessed what we might consider lofty doctrinal knowledge but it did not bring them understanding of God's mercy, justice, judgement, and hell.

If that is the case, then should I consider myself wise or good because I possess what I might consider lofty doctrinal knowledge?

Suppose, for arguments sake, that I do possess such lofty knowledge, can I have a proper understanding of things based on that knowledge alone?

Please consider the following.

...it is not the depth of your study that matters, but the quality of your connection with heaven that matters. Expounding doctrine is not only insufficient, it is oftentimes a distraction from what matters. We go from unbelief to belief when we learn truth. Not every source, including institutional sources, can be trusted to tell you the truth. Only the light of Christ, followed by the Holy Ghost is a reliable guide to distinguish between unbelief and belief. We go from belief to faith as we take action consistent with belief in truth. Faith is a principle of power. It will lead you to receive angels who still minister to those of a sound mind, not given to flights of fantasy or unstable behavior (Moroni 7: 30). We are brought from faith to knowledge as angels prepare us through their ministry. (Moroni 7: 31; Moroni 7: 25; Alma 32: 23.) Knowledge comes from contact with Jesus Christ. (Ether 3: 19.) This is the knowledge that saves, and nothing else. (John 17: 3.) The idea that knowledge of Christ through His personal appearance to you is now unavailable is an old sectarian notion and is false. (John 14: 23; D&C 130: 3.) ("The Whole Not the Parts," Denversnuffer,com, December 28, 2011)

Do we see in this account that there is a very big difference in the quality of connection with heaven that Nephi has and the quality or rather the lack of quality of connection Nephi's brothers have with heaven?

Has Nephi come into contact with Jesus Christ?

Wouldn't it appear from the phrasing of their question that Nephi's brothers clearly know something about the revelations concerning the spiritual and temporal creations?

Is it possible that they focused on such things and were therefore distracted from what really matters?

Even if they possess such lofty doctrinal knowledge, have Nephi's brothers come into contact with Jesus Christ?

That is the purpose of the Gospel - to give you knowledge. Therefore the way to get knowledge is to

repent. It is to search into, lay hold upon, and obtain for yourself knowledge that saves. Not mere theory.  Not mere recitations of these symbols in the temple endowment. We are not enlightened merely because we understand some symbol in the temple represents these eight items. ‘This symbol represents this, and this stands for that’ is NOT what we must seek. Trivia is not light and truth. Light and truth will exalt you. Trivia can make you prideful. (40 Years in Mormonism Series, "#3 Repentance," Denver Snuffer, pg. 61)

I don't ask these things to heap judgment on Nephi's brothers.

In the past I had envisioned Nephi's brothers as uneducated, stupid, ignorant, lunk heads who were too unintelligent to understand scriptures and other things.  Therefore I believed that I was in a more enlightened and understanding place and not subject to the same pitfalls they fell into.

I'm beginning to believe that Nephi is showing me that I am in the very same situation as his brothers.  I now believe that they were rational individuals who had scriptural knowledge.  

That means for me that if I consider myself to be a rational individual with some scriptural knowledge then I had better watch myself and repent because I am probably close to being on the very same plane if not on the same plane as Nephi's brothers.

Shouldn't this realization cause me to repent?

I hope it does.

Shouldn't I be focused on the quality of my personal connection with heaven over all things?

Again, what is the knowledge that will save me or anyone else for that matter?

Joseph remarked that “A man is saved no faster than he gets knowledge, for if he does not get knowledge he will be brought into captivity by some evil power in the other world.” (TPJS p. 217.) The meaning of “knowledge” is, of course, the key to that statement. For the only “knowledge” which can save is to “know God” for yourself. (See, John 17: 3; D&C 132: 24.) The means of knowing this God is, of course, revelation and His personal ministry. His personal ministry will bring the faithful to the Father, as well. Both the Son and the Father will take their abode with you. (John 14: 18, 23.) This is the knowledge that saves. ("Borrowed Doctrine," Denversnuffer.com, October 29, 2011)

We are the beneficiaries here of a conversation between a person who has come to receive true knowledge, that knowledge that saves, and those who possess doctrinal knowledge but are asking about principles that they can't understand with their doctrinal knowledge.

That begs another question.  Is it possible to truly understand the Godly principles of mercy, justice, judgment, and hell without coming to receive a true knowledge, one that saves an individual?

As Nephi explains that the symbols in their father Lehi's dream pertain to both the temporal and the spiritual, he declares the following.

the day should come that they must be judged of their works, yea, even the works which were done by the temporal body in their days of probation.

How does Nephi's statement above square with Nephi's statement here?

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 that we can do. 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; 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. 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. 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 25:23 - 27, NC 2 Nephi 11 par. 8)

Doesn't Nephi declare here that even after all that we can do (i.e. no matter what we do in works) it is by grace that we are saved?

Wasn't the Law of Moses a law of works?

Isn't Nephi declaring here that they teach their children that salvation is through grace from Jesus Christ and not from their works in complying faithfully with the Law of Moses?

How is it that we are saved by the grace that comes to us from Jesus Christ but yet we are judged according to our works in this temporal body in the days of our probation?

I happen to agree with the answer to the following question.

Do you think you are saved by grace or works?
It is by grace we do the required works to be saved. As explained in Philip. 2:13: “For it is God which worketh in you both to will and to do his good pleasure.” As Paul explained in Romans 6:1-2 concerning those who are born again through Christ: “What shall we say then? Shall we continue in sin, that grace may abound? God forbid.” We must escape sin by the grace of God and then do the works that testify we are in possession of God’s grace. As James explained in James 2:17-20: “Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But will thou know, O vain man, that faith without works is dead?” If we are saved by the grace of God our works will testify of that grace within us. Without the works of righteousness, put within us by being born again, a new creation of Christ’s, we may claim to have been saved by grace, but it is without proof.("Addressing Christians," Denversnuffer.com, November 10, 2016)

My present understanding is that if I have received Christ's grace in order to save me my works will testify or be proof of my personal possession of His grace.

Will my works be godly works if I am in possession of His saving grace?

Has Christ pointed out what godly works a person will perform if they are in possession of His saving grace?

I believe so.

I presently believe that Christ's Sermon on the Mount and His Sermon to the Nephites at Bountiful contains instructions for anyone who has tasted of His grace concerning the manner of "works" they should perform among their fellowmen.

Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of Heaven.
And again, blessed are all they that mourn, for they shall be comforted.
And blessed are the meek, for they shall inherit the earth.
And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the holy ghost.
And blessed are the merciful, for they shall obtain mercy.
And blessed are all the pure in heart, for they shall see God.
And blessed are all the peacemakers, for they shall be called the children of God.
And blessed are all they who are persecuted for my name’s sake, for theirs is the kingdom of Heaven. And blessed are ye when men shall revile you, and persecute, and shall say all manner of evil against you falsely, for my sake, for ye shall have great joy and be exceeding glad, for great shall be your reward in Heaven; for so persecuted they the prophets who were before you. (3 Nephi 12:3 - 12, NC 3 Nephi 5 pars. 12 - 19)

King Benjamin also clarifies what must be undertaken in earnest for an individual to retain the grace of Christ or as King Benjamin terms it, a remission of their sins.

And now, for the sake of these things which I have spoken unto you — that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God — I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants... this much I can tell you, that if ye do not watch yourselves, and your thoughts, and your words, and your deeds, and observe to keep the commandments of God, and continue in the faith of what ye have heard concerning the coming of our Lord, even unto the end of your lives, ye must perish. And now, O man, remember and perish not. (Mosiah 4:26 - 30, NC Mosiah 2 par. 6)

My present understanding is that these are godly works that testify that an individual is in possession of the Lord's grace.  These are works of righteousness that are performed imperfectly by flawed individuals existing in this temporal probationary experience.

How big was Nephi's circle of influence?

Was Nephi able to manifest these godly works in his limited circle of influence among his family?

Should that be instructive for me personally?

My present understanding is that every individual on the earth is placed in a position with family, friends, and neighbors where they may manifest these godly works day by day.

We have discussed before that we need to be informed of the negative consequences of our actions in life because we are not sufficiently motivated by the promises the Lord gives to those who work righteousness so lets look at Nephi's words here concerning the other hand.

Wherefore, if they should die in their wickedness, they must be cast off also as to the things which are spiritual, which are pertaining unto righteousness.

What does it mean to be wicked?

The following is a definition of the term "wicked" found in the glossary of gospel terms

At His return, the Lord intends to destroy the wicked. Included in the “wicked” are those who are telestial and, therefore, cannot endure His presence. These are those who worship men instead of God; they reject a true prophet when one is sent to them; they are liars, adulterers, whoremongers, and all who love and make lies (see T&C 69:27). These are those who have taken our Lord’s name in vain, having not authority (see T&C 50:14), and all those who have preached for hire and practiced priestcraft (see 2 Nephi 11:17). It was because of priestcraft that the Jews could not recognize Christ, and therefore they rejected and killed Him (see 2 Nephi 7:1). The false priests always rail against the true ones. In the last days, false prophets will outnumber the true ones (see Mark 6:4). Zion will require that all this wickedness comes to an end.

Do the above items liars, adulterers, whoremongers, etc. pertain to a person's nature?

To rephrase the question, does the above definition spell out character traits or what a person, through their actions, has become as far as their nature is concerned?

Could we say concerning the enemy of all righteousness that it is in his nature to lie?

Is wickedness different than sin?

Could it be said that wickedness is the root of all sin?

How does this relate to the following?

A violation of a commandment. The sins that offend God are not the errors, weaknesses, and foolishness of the past. He is offended when one is forgiven by Him and then returns to the same sin. That shows a lack of gratitude for His forgiveness. Even then, however, there are addictions, compulsions, and weaknesses that people sometimes struggle with for years, even decades. “When the sin is due to some difficulty based on biology, physiology or an inherent weakness that we fight for years to overcome, then His patience with us is far greater than our own. He will help in the fight. He will walk alongside you as you fight. He does not expect you to run faster than you have strength. When, because of age or infirmity, a troubling weakness is at last overcome, He will readily accept your repentance and let you move forward clean, whole and forgiven. That is His ministry — to forgive and make whole.”1 The only one who can forgive sin is Christ. He requires men and women to forgive one another but will Himself determine whose sins He will forgive (see T&C 51:3). He is the only gatekeeper for forgiveness (see 2 Nephi 6:11).2 The Greek word hamartia (ἁμαρτία) defines sin as missing the mark; not hitting the target; a mistake.3 “Sin is waste. It is doing one thing when you should be doing other and better things for which you have the capacity. Hence, there are no innocent idle thoughts. That is why even the righteous must repent, constantly and progressively, since all fall short of their capacity and calling.” ("Sin", Teachings and Commandments, Glossary of terms)

Is it possible that wickedness as Nephi is describing it to his brothers here has to do with what a person has become or what has become their nature or natural tendency?

When Nephi declares that those who die in wickedness are cut off as to things of righteousness with regards to the spiritual life after this temporal probation is he saying to his brothers what Alma stated to the humbled portion of the Zoramites? 

...For behold, this life is the time for men to prepare to meet God. Yea, behold, the day of this life is the day for men to perform their labors. And now, as I said unto you before, as ye have had so many witnesses, therefore I beseech of you that ye do not procrastinate the day of your repentance until the end. For after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed. Ye cannot say when ye are brought to that awful crisis that I will repent, that I will return to my God. Nay, ye cannot say this, for the same spirit you hearken to obey while living in the flesh shall, upon your death, have the same power to influence you to hearken unto that spirit in the next life. For behold, if ye have procrastinated the day of your repentance, even until death, behold, ye have become subjected to the spirit of the Devil and he doth seal you his. Therefore, the spirit of the Lord hath withdrawn from you and hath no place in you, and the Devil hath all power over you; and this is the final state of the wicked. And this I know because the Lord hath said he dwelleth not in unholy temples, but in the hearts of the righteous doth he dwell. Yea, and he has also said that the righteous should sit down in his kingdom to go no more out, but their garments should be made white through the blood of the Lamb. (Alma 34:30 - 36, NC Alma 16 par. 37)

When Alma later spoke to his son Corianton about the term "restoration" was he talking about the very same thing that everything would be restored to individuals following this probation according to what state was "natural" to them (i.e. mercy would be restored to the merciful in nature, etc.)?

Is this why Nephi could declaratively state to his brothers Wherefore, the wicked are separated from the righteous, and also from that tree of life whose fruit is most precious and most desirable of all other fruits; yea, and it is the greatest of all the gifts of God. And thus I spake unto my brethren. Amen.?

This is very sobering to think about.

We have discussed in an earlier post how unbearable it is for a filthy individual to come into the presence of a just, perfect, and holy being.

Nephi is pointing out that that appearance before God to be judged will be one event, because those who are filthy still will shrink before God, that will divide the wicked from the righteous and from the tree of life.

Now we see another way the wicked will be separated from the righteous.

That brings me to questions that I must ask myself.

What spirit do I hearken to?

What is my nature?

Nephi declared that the Devil is the foundation of that hell which is prepared for the wicked.

Does that mean that whatever nature the Devil possesses, lying, adultery, etc. that is what hell or the kingdom of the Devil is built upon?

How miserable is it to dwell in a space where everyone's nature is to lie, commit adultery, exercise priestcraft, etc.?

If I were to die today would I be subject to the spirit of the Devil so that he would have power over me because I have hearkened to obey his spirit (that has become my nature)?

Do my actions have consequences as far as what I become or in other words what nature I am found to possess when I leave this probation?

If I practice or promote the worship of men, priestcraft, taking the name of the Lord in vain having no authority and that becomes part of my nature then what can I expect to have restored to me or what spirit will I hearken to when I leave this probation?

These are scary things to think about.

I give thanks that Nephi was commanded by the spirit to include this discussion with his brothers.  

This discussion of God's mercy, justice, and judgment calls me to repentance.