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.