Our Father is Dead

 1 Nephi 16:33 - 39, NC 1 Nephi 5 pars. 9 - 10

And it came to pass that we did again take our journey, traveling nearly the same course as in the beginning; and after we had traveled for the space of many days, we did pitch our tents again, that we might tarry for the space of a time.

And it came to pass that Ishmael died and was buried in the place which was called Nahom. And it came to pass that the daughters of Ishmael did mourn exceedingly because of the loss of their father and because of their afflictions in the wilderness. And they did murmur against my father because he had brought them out of the land of Jerusalem, saying, Our father is dead. Yea, and we have wandered much in the wilderness, and we have suffered much afflictions, hunger, thirst, and fatigue; and after all these sufferings we must perish in the wilderness with hunger. And thus they did murmur against my father and also against me; and they were desirous to return again to Jerusalem. And Laman said unto Lemuel, and also unto the sons of Ishmael, Behold, let us slay our father, and also our brother Nephi who has taken it upon him to be our ruler and our teacher, who are his elder brethren. Now he says that the Lord has talked with him, and also that angels have ministered unto him. But behold, we know that he lies unto us; and he tells us these things, and he worketh many things by his cunning arts, that he may deceive our eyes, thinking perhaps that he may lead us away into some strange wilderness. And after he has led us away, he has thought to make himself a king and a ruler over us, that he may do with us according to his will and pleasure. And after this manner did my brother Laman stir up their hearts to anger. And it came to pass that the Lord was with us, yea, even the voice of the Lord came and did speak many words unto them and did chasten them exceedingly. And after they were chastened by the voice of the Lord, they did turn away their anger and did repent of their sins, insomuch that the Lord did bless us again with food, that we did not perish.

The Stick of Joseph in the Hand of Ephraim,  1 Nefi 5 pars. 9 - 10

And it came to pass that we did again take our journey, traveling nearly the same course as in the beginning; and after we had traveled for the space of many days, we did pitch our tents again, that we 
might remain for the space of a time. 

And it came to pass that Yishma’el died and was buried in the place which was called Nahom. And it came to pass that the daughters of Yishma’el did mourn exceedingly because of the loss of their father and because of their afflictions in the wilderness. And they did murmur against my father because he had brought them out of the land of Yerushalayim, saying, Our father is dead. Yes, and we have wandered much in the wilderness, and we have suffered much afflictions, hunger, thirst, and fatigue; and after all these sufferings we must perish in the wilderness with hunger. And thus they did murmur against my father and also against me; and they were desirous to return again to Yerushalayim. And Laman said unto L’mu’el, and also unto the sons of Yishma’el, Behold, let us slay our father, and also our brother Nefi who has taken it upon him to be our ruler and our teacher, who are his elder brothers. Now he says that yhwh has talked with him, and also that angels have ministered unto him. But behold, we know that he lies unto us; and he tells us these things, and he works many things by his cunning arts, that he may deceive our eyes, thinking perhaps that he may lead us away into some strange wilderness. And after he has led us away, he has thought to make himself a king and a ruler over us, that he may do with us according to his will and pleasure. And after this manner did my brother Laman stir up their hearts to anger. And it came to pass that yhwh was with us, yes, even the voice of yhwh came and did speak many words unto them and did chasten them exceedingly. And after they were chastened by the voice of yhwh, they did turn away their anger and did repent of their sins, insomuch that yhwh 
did bless us again with food, that we did not perish. 

I just learned something concerning the daughters of Ishmael from a footnote in the Stick of Joseph.

It is something that demonstrates to me that my own understanding of scripture is colored by my own cultural biases and life experiences.

This leads me to believe that I would be greatly benefitted in my understanding by learning about different cultural norms as they appear in scripture.

I have always considered that the daughters of Ishmael here were completely in the wrong right from the get-go to murmur after the death of their father Ishmael; they were part of a divine endeavor after all.

This is the footnote in the Stick of Joseph dealing with this event.

121 They were “sitting shiva,” at which time such murmuring would have been excused.

I looked up what sitting shiva means.

In the Jewish culture, for seven days following the death of a family member the family sits in mourning. 

My present understanding is that during this time of mourning for their father the daughters of Ishmael were doing something that was culturally excusable because of the consideration for their grief.

This leads me to ask myself, "How many times have I read the scriptures, imposing my western cultural traditions upon the text, accusing the participants in the recorded events of wrongdoing, and lost opportunities to gain understanding because I pass over something without considering the original cultural context?"

I wouldn't blame anyone for thinking that I am obsessing over something small.

I just wonder about my own arrogance with respect to the scriptures.  How many people in the world from different life experiences than mine or from different cultural and family traditions than mine or from lives filled with heartbreak, sorrow, and difficulties can and do see and share insights and light and understanding from the scriptures that I have never considered because, in my own arrogance, I feel that I have some inside track on things?

Would it be of great benefit to me to look around and take in, for consideration, the insights that others share about scripture?

Would it be a good exercise for me to simply listen to others without trying to interject my own scriptural ideas and interpretations?

The following talks about Enoch.

Zion cannot be brought through a “Strongman.” The talk I gave about the priesthood in Orem was given in part to inform you about what is necessary as a priesthood component for the existence of Zion. But a Strongman will not work. Remember the character of those whom God has called in times past when Zion was offered. In the case of Enoch, who established Zion, he described himself as “but a lad, and all the people hate me; for I am slow of speech; wherefore am I thy servant?” (Moses 6: 31.) I‟ve explained in the talk on Elijah Reconsidered that “slow of speech” does not mean some speaking impediment. It meant he would rather not talk, because he was more reflective and contemplative than vocal. Enoch was not a “Strongman” in the Gentile fashion, but was a man of meekness and mildness, rather more like our Savior than like the rulers of the Synagogue. ("Zion", Denver C. Snuffer, Jr. © 4-12-14 All Rights Reserved. Lecture 6 Grand Junction, Colorado, pg. 2)

Is it possible that Enoch was more interested in listening to and considering what others had to say than in voicing his own understanding of matters?

If such was the case would that be a trait that made him weak or meek?

If I honestly look at myself presently I have to declare that I presently have so much more in common with the rulers of the Synagogue than I have in common with Enoch.

The following is from a paper entitled "Other Sheep Indeed"

Of all faiths, Mormonism has the greatest canonical incentive to search for and embrace truth known to others. The “keystone” of Mormonism is the Book of Mormon. That book alerts its readers that there are many others from vastly different places with vastly different scriptures who are nonetheless Christ’s sheep. Book of Mormon readers are expected to search for, welcome and learn from them. In contrast, institutional Mormonism of all stripes confine trustworthy new religious ideas to their authorized leaders. Early in the text we learn that our faith, like our scriptures, is unfinished, and to anticipate a flood of additional sacred texts to help remove our ignorance. The portion of the Book of Mormon translated by Joseph Smith is carefully censored, with its greater content withheld.  2 Nephi 29:11-12 states: For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; … Obviously the Gods of Mormonism view Their role as all-inclusive. The entire world and all mankind belong to Them.  Their global audience has received and recorded sacred words directly from the Gods’ “one” mouth.  We have no way to define the extent to which that has happened. Nor do we have any concept of the number of sacred records that exist somewhere among unknown others, nor any idea what truths they were given that we lack. Mormonism cannot, or at least should not, consider itself the exclusive possessor of THE sacred canon or that there is only one canon containing the Gods’ teachings. There are words from heaven spread throughout our world by the deliberate planting of the Gods.

Continuing, for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written. These “books” hold terrible importance for Mormons because we are going to be judged by the Gods based on a comparison between our “works” and “that which is written.” With such a warning we Mormons ought to be humble about our claims to know more than other faiths. We should be modest in thinking we are especially graced by the Gods’ words and should be anxious to scour the globe to discover the sacred texts of other cultures. In humility, we should invite them to share the truths they value most with us because we have shown that we will respect what they regard as sacred. ("Other Sheep Indeed," Denver Snuffer, © 2017 Presented at the Salt Lake City Sunstone Symposium, pgs. 2 - 3)

If I desire to be brought out of the darkness I am in presently, I would consider that responding to the above invitation would prove to be a great blessing for me.

What Nephi is recording here concerns the rebellions of Laman and Lemuel and the sons of Ishmael; a reoccurring event.

Did Nephi inscribe these reoccurring events in order to demonstrate a principle to us?

I don't believe that Nephi recorded these events to poo-poo his brothers.

I don't believe that I am able to learn what I ought to learn from considering these events if my only reaction is "Boy, look at these lunkheads.  What idiots."

I have mentioned before that I believe that Laman and Lemuel, initially at Jerusalem, were "rationally" considering their father Lehi's message and actions; which message and actions ran totally counter to their life experience, culture, and traditions.

They were living a life that was well off in Jerusalem, a very religious area of people who were strict to keep the law of Moses.

They lived as part of a family that possessed bank accounts, real estate holdings, a prosperous business, etc.  

Their father, Lehi, went off the deep end.  

First, he began to testify that the very religious people of Jerusalem were wicked.  According to their understanding of things, that was quite laughable.

Then he began to testify of a Messiah who would come.  Such a witness really caused a stir in the community of Jerusalem. Their father's life was threatened because of that testimony.

Then they were informed by their very controversial father that they were leaving everything and departing into the wilderness never to be able to enjoy their wealth and real estate. 

Is it possible to see how in today's society a diagnosis of mental illness would not be difficult to obtain for Lehi in order to commit Lehi to an institution so that Lehi's insane actions would not continue?

Nephi also expressed, in the beginning, at the very least, reservations about what his father, Lehi, had been declaring. That is why Nephi inquired of the Lord to know concerning the words of his father, as I presently understand it.

Is it possible that by recording these reoccurring rebellions, Nephi is trying to get me to take a serious look at whatever I hold as "rational" concerning my traditions, culture, and life experience that would not allow me to move past my reservations and even healthy skepticism to ask of God?

Is it possible that I am capable of following a path that will lead me to murderous rebellions against those who are declaring the words of God?

The devil has no power over us only as we permit him. The moment we revolt at anything which comes from God, the devil takes power. (Teachings of the Prophet Joseph Smith, pg. 181)

If I remember correctly, their past rebellion involved them leaving Nephi tied up to die in the wilderness but it did not involve a plan to also murder their father, Lehi.

Now they are actively involved in the consideration of murdering both Nephi and their father Lehi as well.

I have written before in this blog about how it presently appears to me that we must be informed of the negative results of our disobedient actions towards God and not just apprised of potential blessings if we are obedient to God.

I am wondering if that is one reason we benefit from repeatedly reading about Laman and Lemuel and the Sons of Ishmael's rebellions.

If we are exposed to light from heaven does that put us in greater peril?

Alma, or maybe Mormon as he was abridging the record, gave the following observation concerning the events when many of the people of Ammon were killed by their fellow Lamanites.

...Now the greatest number of those of the Lamanites who slew so many of their brethren were Amlicites and Amulonites, the greatest number of whom were after the order of the Nehors. Now among those who joined the people of the Lord, there were none who were Amlicites, or Amulonites, or who were after the order of Nehor, but they were actual descendants of Laman and Lemuel. And thus we can plainly discern that after a people have been once enlightened by the spirit of God, and have had great knowledge of things pertaining to righteousness, and then have fallen away into sin and transgression, they become more hardened; and thus their state becomes worse than if they had never known these things. (Alma 24:26 - 30, NC Alma 14 par. 12)

The Lord also, during His mortal sojourn, taught concerning this same reality.

Then came some of the scribes and said unto him, Master, it is written that every sin shall be forgiven, but you say, Whoever speaks against the holy ghost shall not be forgiven. And they asked him, saying, How can these things be? And he said unto them, When the unclean spirit is gone out of a man, he walks through dry places, seeking rest, and finds none. But when a man speaks against the holy ghost, then he says, I will return into my house from which I came out. And when he has come, he finds him empty, swept, and garnished, for the good spirit leaves him unto himself. Then goes the evil spirit and takes with himself seven other spirits more wicked than himself, and they enter in and dwell there. And the last end of that man is worse than the first. Even so shall it be also unto this wicked generation. (Matthew 12:43 - 45, NC Matthew 6 par 7)

At one point at the beginning of Nephi's ministry to his brothers, Nephi makes the following observation concerning Laman and Lemuel.

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

Also, we see a bit further on during the journey the following event happened with them as well.

And it came to pass that the voice of the Lord said unto him, Look upon the ball and behold the things which are written. And it came to pass that when my father beheld the things which were written upon the ball, he did fear and tremble exceedingly, and also my brethren, and the sons of Ishmael, and our wives... (1 Nephi 16:26 - 32, NC 1 Nephi 5 par. 8)

Do these events constitute being enlightened by the spirit of God?

Is it possible that for a time they had a change of heart?

If an individual is sent from God with an authorized message and that message is delivered to the intended hearers with fidelity does that also constitute being enlightened by the spirit of God?

Would it be important for me to consider if these events constitute being enlightened by the spirit of God? 

Should I look inside and ask myself if I have ever been enlightened by the spirit of God?

Is this what Alma was inviting the folks who were part of the church in Zarahemla to consider when he declared the following?

And now behold, I say unto you, my brethren, if ye have experienced a change of heart, and if ye have felt to sing the song of redeeming love, I would ask, can ye feel so now? Have ye walked keeping yourselves blameless before God? Could ye say — if ye were called to die at this time — within yourselves that ye have been sufficiently humble, that your garments have been cleansed and made white through the blood of Christ, who will come to redeem his people from their sins? Behold, are ye stripped of pride? I say unto you, if ye are not, ye are not prepared to meet God. Behold, ye must prepare quickly; for the kingdom of Heaven is soon at hand, and such an one hath not eternal life. Behold, I say, is there one among you who is not stripped of envy? I say unto you that such an one is not prepared. And I would that he should prepare quickly, for the hour is close at hand; and he knoweth not when the time shall come, for such an one is not found guiltless. (Alma 5:26 - 29, NC Alma 3 par. 5)

Should I seriously consider these recurring events among Laman and Lemuel to be a cautionary tale recorded for my benefit to remind me of my personal obligation to live day by day according to the enlightenment I have or will receive by the spirit of God?

Is this recorded in Nephi's record precisely to inform me of the inescapable internal negative results of my personal disobedience to the gift of God's enlightenment to me?

Are there any other examples that testify to this?

What did the Prophet Joseph teach?

The Messiah’s kingdom on earth is of that kind of government, that there has always been
numerous apostates, for the reason that it admits of no sins unrepented of without excluding the individual from its fellowship. Our Lord said, “Strive to enter in at the strait gate: for
many, I say unto you, will seek to enter in, and shall not be able.” And again, many are called, but
few are chosen. Paul said to the elders of the Church at Ephesus, after he had labored three years
with them, that he knew that some of their own number would turn away from the faith, and seek
to lead away disciples after them. None, we presume, in this generation will pretend that he has the
experience of Paul in building up the Church of Christ and yet, after his departure from the Church
at Ephesus, many, even of the elders turned away from the truth; and what is almost always the
case, sought to lead away disciples after them. Strange as it may appear at first thought, yet it is no
less strange than true, that notwithstanding all the professed determination to live godly, apostates
after turning from the faith of Christ, unless they have speedily repented, have sooner or later fallen
into the snares of the wicked one, and have been left destitute of the Spirit of God, to manifest
their wickedness in the eyes of multitudes. From apostates the faithful have received the severest
persecutions. Judas was rebuked and immediately betrayed his Lord into the hands of His
enemies, because Satan entered into him. There is a superior intelligence bestowed upon such as
obey the Gospel with full purpose of heart, which, if sinned against, the apostate is left naked and
destitute of the Spirit of God, and he is, in truth, nigh unto cursing, and his end is to be burned.
When once that light which was in them is taken from them, they become as much darkened as
they were previously enlightened, and then, no marvel, if all their power should be enlisted
against the truth, and they, Judas like, seek the destruction of those who were their greatest
benefactors. What nearer friend on earth, or in heaven, had Judas than the Savior? And his first
object was to destroy Him. Who, among all the Saints in these last days can consider himself as good
as our Lord? Who is as perfect? Who is as pure? Who is as holy as He was? Are they to be found?
He never transgressed or broke a commandment or law of heaven—no deceit was in His mouth,
neither was guile found in His heart. And yet one that ate with Him, who had often drunk of the
same cup, was the first to lift up his heel against Him. Where is one like Christ? He cannot be
found on earth. Then why should His followers complain, if from those whom they once called brethren, and considered as standing in the nearest relation in the everlasting covenant they should receive persecution? From what source emanated the principle which has ever been manifest by apostates from the true Church to persecute with double diligence, and seek with double perseverance, to destroy those whom they once professed to love, with whom they once communed, and with whom they once covenanted to strive with every power in righteousness to obtain the rest of God? Perhaps our brethren will say the same that caused Satan to seek to overthrow the kingdom of God, because he himself was evil, and God’s kingdom is holy. (Teachings of the Prophet Joseph Smith, pgs. 66 - 68)

Was the above teaching of the Prophet Joseph what he experienced during his life in his associations with others? 

When a man begins to be an enemy to this work, he hunts me, he seeks to kill me, and never
ceases to thirst for my blood. He gets the spirit of the devil—the same spirit that they had who
crucified the Lord of Life—the same spirit that sins against the Holy Ghost. You cannot save such
persons; you cannot bring them to repentance; they make open war, like the devil, and awful is
the consequence. (Teachings of the Prophet Joseph Smith, pg. 358)

Wasn't it by a conspiracy of those who were once close associates with the Prophet Joseph that both he and Hyrum, his brother, were delivered up to be murdered?

Should it be very sobering to me that in all of the above examples it was a spirit of murder that ended up filling those who had once been enlightened by the spirit of God?

How serious a matter is this?

Now, this may sound like a curious matter, where God has access to mankind, and Satan also has access to mankind. And the narrative reads as if Adam and Eve and their descendants stand in the presence of and have access to God and angels openly and Satan openly, and Satan appears and says, “Don’t believe it,” and he preaches (in their disbelief) things that will make them gratified, carnal, sensual, and devilish.
Well, there was a different order of things long ago and far away, in which the veil that exists predominantly now was easily traversed. It is for the protection of mankind that a veil was installed, so that apparently powerful, spiritual, great beings who are malevolent and evil and corrupting and who urge you to carnality and sensuality, and devilishness don’t get access to you—because there has to be an equal opposition in all things. If your mind ascends to the highest heights (as Joseph put it in his letter from Liberty Jail), your mind also must descend into the darkest abyss—because you cannot ascend without exposing yourself to a larger spectrum of opposition, so that you are left in the balance to choose. ("Righteousness" Salem, Utah, November 20, 2022, Denver C. Snuffer, Jr., pgs. 6 - 7)

Is it possible from all the above that this is one reason the Lord declared the following?

And it came to pass, as they went in the way, a certain man said unto him, Lord, I will follow you wherever you go. And Jesus said unto him, Foxes have holes, and birds of the air nests, but the Son of Man has nowhere to lay his head. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury their dead, but you go and preach the kingdom of God. And another also said, Lord, I will follow you, but let me first go and bid them farewell who are at my house. And Jesus said unto him, No man having put his hand to the plow and looking back is fit for the kingdom of God. (Luke 9:57 - 62, NC Luke 8 par. 2)

If I begin to move forward on the path in search of light is it critical that I do not go back?

Should I be earnest and true in my effort to receive and follow the words of the Lord?

Is Nephi following the pattern of recording, for our view, the negative results of disobedience in order that we may benefit and learn from the experiences of others?