A Round Ball of Curious Workmanship

1 Nephi 16:9 - 10, NC 1 Nephi 5 par. 3

 And it came to pass that the voice of the Lord spake unto my father by night and commanded him that on the morrow he should take his journey into the wilderness. And it came to pass that as my father arose in the morning and went forth to the tent door, and to his great astonishment, he beheld upon the ground a round ball of curious workmanship, and it was of fine brass. And within the ball were two spindles, and the one pointed the way whither we should go into the wilderness.

The Stick of Joseph in the Hand of Ephraim, 1 Nefi 5 par. 3

And it came to pass that the voice of yhwh spoke unto my father by night and commanded him that the next day he should take his journey into the wilderness. And it came to pass that as my father arose in the morning and went forth to the tent door, and to his great astonishment, he beheld upon the ground a round ball of elegant workmanship, and it was of fine brass. And within the ball were two spindles, and the one pointed the way where we should go into the wilderness.

We do not know how long Lehi, Ishmael, and their families sojourned in the valley of Laman by the river Lemuel.  I am inclined to believe that it was possibly a matter of a few years at least.

One indication to me that bears this up is their efforts to gather seeds of every kind.

And it came to pass that we had gathered together all manner of seeds of every kind, both of grain of every kind and also of the seeds of fruits of every kind. (1 Nephi 8:1, NC 1 Nephi 2 par. 6)

It would seem to me that it would take some years of time to be able to accomplish this task.

Again we have evidence again here that Lehi and his company continue to be connected to the kingdom of God because God the King continues to speak to them and give them commandments specific to their circumstances.

One thing that is very interesting to me is the specific mention by Nephi that the Lord spake unto Lehi by night and commanded him to begin the journey into the wilderness.

Why not state "the Lord spake unto my father and commanded him that he should take his journey into the wilderness"?

Wouldn't it be easier to inscribe that and wouldn't we still understand that the Lord commanded Lehi to begin the journey into the wilderness and Lehi was obedient?

Is this instance consistent with a gift that Lehi possesses?

And now I, Nephi, do not make a full account of the things which my father had written, for he hath written many things which he saw in visions and in dreams. And he also hath written many things which he prophesied and spake unto his children, of which I shall not make a full account. But I shall make an account of my proceedings in my days. Behold, I make an abridgment of the record of my father upon plates which I have made with mine own hands. Wherefore, after that I have abridged the record of my father, then will I make an account of mine own life. (1 Nephi 1:16 - 17, NC 1 Nephi 1 par. 4)

For behold, it came to pass that the Lord spake unto my father, yea, even in a dream, and said unto him, Blessed art thou Lehi because of the things which thou hast done. And because thou hast been faithful and declared unto this people the things which I commanded thee, behold, they seek to take away thy life. And it came to pass that the Lord commanded my father, even in a dream, that he should take his family and depart into the wilderness. And it came to pass that he was obedient unto the word of the Lord; wherefore, he did as the Lord commanded him. (1 Nephi 2:1 - 3, NC 1 Nephi 1 par. 6)

And it came to pass that I, Nephi, returned from speaking with the Lord, to the tent of my father. And it came to pass that he spake unto me, saying, Behold, I have dreamed a dream in the which the Lord hath commanded me that thou and thy brethren shall return to Jerusalem... (1 Nephi 3:1 - 8, NC 1 Nephi 1 par. 10)

And it came to pass that while my father tarried in the wilderness, he spake unto us, saying, Behold, I have dreamed a dream, or in other words, I have seen a vision. And behold, because of the thing which I have seen, I have reason to rejoice in the Lord because of Nephi and also of Sam; for I have reason to suppose that they and also many of their seed will be saved. But behold, Laman and Lemuel, I fear exceedingly because of you. For behold, methought I saw in my dream a dark and dreary wilderness. And it came to pass that I saw a man and he was dressed in a white robe; and he came and stood before me. And it came to pass that he spake unto me and bade me follow him. And it came to pass that as I followed him, I beheld myself that I was in a dark and dreary waste. And after I had traveled for the space of many hours in darkness, I began to pray unto the Lord that he would have mercy on me according to the multitude of his tender mercies. (1 Nephi 8:2 - 8, NC 1 Nephi 2 par. 7)

Are dreams considered fragile things in this world?

Do individuals discount dreams?

Is there a lot of analysis of dreams that is made to try to interpret the psyche of an individual?

How difficult would it be to trust the word of someone's dream?

Would I be trusting of the contents of the dreams of my own father?

Is this possibly a challenge of faith the Lord is putting forth for the rest of Lehi's party?

How would I respond?

Is Lehi's gift consistent with scriptural instruction?

 And the Lord heard it. Now the man Moses was very meek, above all the men who were upon the face of the earth. And the Lord spoke suddenly unto Moses, and unto Aaron, and unto Miriam, Come out you three unto the tabernacle of the congregation. And they three came out. And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam; and they both came forth. And he said, Hear now my words: If there is a prophet among you, I the Lord will make myself known unto him in a vision and will speak unto him in a dream. My servant Moses is not so, who is faithful in all my house. With him will I speak mouth to mouth, even plainly, and not in dark speeches. And the similitude of the Lord shall he behold. Why then were you not afraid to speak against my servant Moses? (Numbers 12:2 - 8, OC Numbers 7 par. 22)

We know from the Book of Mormon record that Lehi was a descendant of Joseph who was sold into Egypt.

Did Joseph who was sold into Egypt possess this gift of inspired dreams?

And Joseph dreamed a dream and he told it to his brethren, and they hated him yet the more. And he said unto them, Hear, I pray you, this dream which I have dreamed; for behold, we were binding sheaves in the field, and behold, my sheaf arose and also stood upright. And behold, your sheaves stood round about and bowed down to my sheaf. And his brethren said to him, Shall you indeed reign over us? Or shall you indeed have dominion over us? And they hated him yet the more for his dreams and for his words. And he dreamed yet another dream and told it to his brethren, and said, Behold, I have dreamed a dream more. And behold, the sun, and the moon, and the eleven stars bowed down to me. And he told it to his father and to his brethren. And his father rebuked him and said unto him, What is this dream that you have dreamed? Shall I and your mother and your brethren indeed come to bow down ourselves to you to the earth? And his brethren envied him, but his father observed the saying. And his brethren went to feed their father’s flock in Shechem. (Genesis 37:5 - 12, OC Genesis 11 par. 2)

As much evidence as there is scripturally for the gift of dreams, including right here in the Book of Mormon, I still have to ask myself do I really believe in the gift of inspired dreams?

How would I have responded here if I had been part of Lehi's company?

How would I have responded even at the first with the dream to leave Jerusalem?

How would I have responded to a dream that showed my unwillingness to approach God?

Is it possible that the appearance of the Liahona at this point has the added purpose of persuading the group that the direction given to Lehi by night, to depart into the wilderness, really is from God?

Right here at the first mention of the brass ball of curious workmanship we are told that there were two spindles in the ball but we are told only concerning one of them at this point.

 And within the ball were two spindles, and the one pointed the way where we should go into the wilderness.

As far as the recording of events goes we see not too much further in the record that there was more to the Liahona than just giving  directions for travel.

During a period of repentance, following murmuring, the Lord gave Lehi the following direction.

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. And it came to pass that I, Nephi, beheld the pointers which were in the ball, that they did work according to the faith, and diligence, and heed, which we did give unto them. And there was also written upon them a new writing which was plain to be read, which did give us understanding concerning the ways of the Lord; and it was written and changed from time to time according to the faith and diligence which we gave unto it. And thus we see that by small means the Lord can bring about great things... (1 Nephi 16:26 - 32, NC 1 Nephi 5 par. 8)

Do I understand this correctly?

Was there writing on the ball and also writing upon the two spindles, which writing on the spindles changed from time to time?

What was written on the ball that caused Lehi and the others to fear and to tremble exceedingly?

What was the new plain to read writing that was upon the spindles that gave understanding of the ways of the Lord to them?

Were any of these writings recorded?

What are the ways of the Lord?

Were the things written specific to the ways of the Lord concerning their journey or were they things that were even more inclusive that would benefit all men?

If there is more to the record than we have right at this moment is there a way for me to access this information?

Would it be beneficial for me to consider and pursue a greater understanding of these things?

Is the information recorded in this part of the record in any way related to the following declaration of Mormon?

And now there cannot be written in this book even an hundredth part of the things which Jesus did truly teach unto the people. But behold, the plates of Nephi do contain the more part of the things which he taught the people. And these things have I written, which are a lesser part of the things which he taught the people, and I have written them to the intent that they may be brought again unto this people from the gentiles, according to the words which Jesus hath spoken. And when they shall have received this, which is expedient that they should have first to try their faith, and if it should so be that they shall believe these things, then shall the greater things be made manifest unto them. And if it so be that they will not believe these things, then shall the greater things be withheld from them unto their condemnation. Behold, I were about to write them all, which were engraven upon the plates of Nephi, but the Lord forbid it, saying, I will try the faith of my people. Therefore I, Mormon, do write the things which have been commanded me of the Lord. And now I, Mormon, make an end of my sayings and proceed to write the things which have been commanded me. Therefore, I would that ye should behold that the Lord truly did teach the people for the space of three days, and after that, he did shew himself unto them oft, and did break bread oft, and bless it, and give it unto them. (3 Nephi 26:6 - 13, NC 3 Nephi 12 par. 1)

How would I go about demonstrating that I believe these things that are given so that the greater things might be made manifest to me?

Is there anywhere I can go to get understanding of where the Lord might want me to begin to demonstrate my belief in what Nephi recorded here?

My present belief is that Lehi might have been sent to minister to Alma.

Why do I believe this?

Alma spoke of seeing the Father even as Lehi had seen the Father, he spoke extensively of the tree of life and how to come and pluck of the fruit of that tree, and Alma also spoke extensively concerning the Liahona.

How might Alma have gained such insight into all those things?

...“By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead, yet speaketh.” (Hebrews 11:4.) How doth he yet speak? Why he magnified the Priesthood which was conferred upon him, and died a righteous man, and therefore has become an angel of God by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of godliness. 

And if this was not the case, I would ask, how did Paul know so much about Abel, and why should he talk about his speaking after he was dead? Hence, that he spoke after he was dead must be by being sent down out of heaven to administer. (Teachings of the Prophet Joseph Smith pgs. 169)

Would it be beneficial to look at Alma's words concerning the Liahona, as he was giving his son Helaman charge concerning it, in order to come to an even better understanding of the Liahona and what might have been inscribed on the ball and also on each of the two spindles?

And now, my son, I have somewhat to say concerning the thing which our fathers call a ball or director, or our fathers called it Liahona, which is (being interpreted) a compass; and the Lord prepared it. And behold, there cannot any man work after the manner of so curious a workmanship. And behold, it was prepared to shew unto our fathers the course which they should travel in the wilderness; and it did work for them according to their faith in God. Therefore, if they had faith to believe that God could cause that those spindles should point the way they should go, behold, it was done. Therefore, they had this miracle, and also many other miracles, wrought by the power of God, day by day. Nevertheless, because those miracles were worked by small means, it did shew unto them marvelous works. They were slothful and forgot to exercise their faith and diligence, and then those marvelous works ceased and they did not progress in their journey. Therefore, they tarried in the wilderness, or did not travel a direct course, and were afflicted with hunger and thirst because of their transgression.

And now, my son, I would that ye should understand that these things are not without a shadow. For as our fathers were slothful to give heed to this compass (now these things were temporal), they did not prosper; even so it is with things which are spiritual. For behold, it is as easy to give heed to the word of Christ, which will point to you a straight course to eternal bliss, as it was for our fathers to give heed to this compass which would point unto them a straight course to the promised land. And now I say, is there not a type in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise.

O my son, do not let us be slothful because of the easiness of the way, for so was it with our fathers. For so was it prepared for them, that if they would look, they might live; even so it is with us. The way is prepared, and if we will look, we may live for ever. And now, my son, see that ye take care of these sacred things, yea, see that ye look to God and live. Go unto this people and declare the word, and be sober. My son, farewell. (Alma 37:38 - 47, NC Alma 17 pars. 15 - 17)

If I understand correctly, Alma instructed Helaman that the account of the Liahona was most beneficial for use by those after Lehi's journey as a type and a shadow of each person's ability, through faith and diligence, to heed the word of Christ in order to be led on a straight course beyond our present vale of sorrow into eternal bliss.

What does Alma mean by heeding the words of Christ?

What constitutes the words of Christ?

What does Nephi declare on the subject?

Following Nephi's exhortation to all to enter into the waters of baptism in order to follow the example of the Son of God in order to receive the holy ghost from the Father he poses the following questions.

 And now behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. But behold, why do ye ponder these things in your hearts? Do ye not remember that I said unto you that after ye had received the holy ghost, ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the holy ghost? Angels speak by the power of the holy ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, Feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do. Wherefore, now after I have spoken these words, if ye cannot understand them, it will be because ye ask not, neither do ye knock. Wherefore, ye are not brought into the light, but must perish in the dark. For behold, again I say unto you that if ye will enter in by the way and receive the holy ghost, it will shew unto you all things what ye should do. Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do. (2 Nephi 32:1 - 6, NC 2 Nephi 14 par. 1)

As I presently understand What Nephi declares here, the words of Christ constitute that which is spoken by the power of the holy ghost.  

The words of the angels sent to be messengers from the Father (the ones Adam and Eve sought for in the beginning and the ones Mormon declares we must receive or else we have no faith) are spoken by the power of the holy ghost and are therefore part of the word of Christ which will guide us if heeded in faith and with all diligence beyond our vale of sorrow to eternal bliss.

Nephi declares that these words of Christ will show us (me) all things that we (I) should do. 

Does this miraculous guidance come about by small and simple means?

Is it possible for me to be slothful and neglect my duty to, with faith, diligently heed these words of Christ?

Do I need to ask myself daily if I am neglecting the words of Christ for me?

Is it possible that the words of Christ for me might be as simple and small a thing as "Go help your neighbor?"

Is it possible that the words of Christ for me might also be as simple and small a thing as "Go apologize to your child or to your wife?"

Is it possible that the words of Christ to me have much to do with my relationships with other folks?

Wouldn't such small and simple directions, if heeded diligently by me, achieve marvelous and miraculous works and have the effect of leading me in a straight course beyond this vale of sorrow?

Hugh Nibley pointed out some things Alma declared concerning the Liahona.

1) The Liahona was a gift of God, the manner of its delivery causing great astonishment.

2) It was neither mechanical nor self-operating, but worked solely by the power of God.

3) It functioned only in response to the faith, diligence, and heed of those who followed it.

4) And yet there was something ordinary and familiar about it. The thing itself was the "small means” through which God worked; it was not a mysterious or untouchable object but strictly a “temporal thing.” It was so ordinary that the constant tendency of Lehi’s people was to take it for granted—in fact, they spent most of their time ignoring it: hence, according to Alma, their needless, years-long wanderings in the desert.

5) The working parts of the device were two spindles or pointers.

6) On these a special writing would appear from time to time, clarifying and amplifying the message of the pointers.

7) The specific purpose of the traversing indicators was “to point the way they should go.”

8) The two pointers were mounted in a brass sphere whose marvelous workmanship excited great wonder and admiration. Special instructions sometimes appeared on this ball.

9) The device was referred to descriptively as a ball, functionally as a director, and in both senses as a “compass,” or Liahona.

10) On occasion, it saved Lehi’s people from perishing by land and sea—“. . . if they would look they might live.” (Alma 37:46.)

11) It was preserved “for a wise purpose” (Alma 37:2, 14, 18) long after it had ceased to function, having been prepared specifically to guide Lehi’s party to the promised land. (Idem, vv. 39 f.) It was a “type and shadow” of man’s relationship to God during his earthly journey.

We should not pass by Alma’s description without noting a most remarkable peculiarity of verses 40 and 41. (chap. 37.) Let us read these verses without punctuation, as the ancients did:

“. . . therefore they had this miracle and also many other miracles wrought by the power of God day by day nevertheless because those miracles were worked by small means nevertheless it did shew unto them marvellous works they were slothful and forgot to exercise their faith and diligence and then those marvellous works ceased.”

The meaning is perfectly clear: though Lehi’s people enjoyed daily demonstrations of God’s power, the device by which that power operated seems so ordinary (Alma includes it among “small and simple things . . . very small means . . w. 6-7) that in spite of the “marvellous works” it showed them they tended to neglect it. We could punctuate the passage accordingly:

“Therefore they had this miracle, and also many other miracles, wrought by the power of God day by day. Nevertheless, because those miracles were worked by small means (albeit it did show unto them marvellous works), they were slothful and forgot to exercise their faith and diligence. . . .” ("The Liahona's Cousins," Hugh Nibley, The Improvement Era, Vol. 64, No. 2 (February 1961), pp. 87 - 89, 104 - 111)

Wouldn't the words of Christ to me, if heeded, demonstrate God's power to me and work many miracles by the power of God day by day in my life?

Do the words of Christ seem so ordinary to me that I neglect them?

What curious workmanship is used to construct those words of Christ for me?  

They are not magic words but they work in my life, by the power of God, to lead me so that if I look on them I may live.

Blessed of the Lord Exceedingly

 1 Nephi 16:7 - 8, NC 1 Nephi 5 par. 2

And it came to pass that I, Nephi, took one of the daughters of Ishmael to wife, and also my brethren took of the daughters of Ishmael to wife, and also Zoram took the eldest daughter of Ishmael to wife. And thus my father had fulfilled all the commandments of the Lord which had been given unto him. And also I, Nephi, had been blessed of the Lord exceedingly.

The Stick of Joseph in the Hand of Ephraim, 1 Nefi 5 par. 2

And it came to pass that I, Nefi, took one of the daughters of Yishma’el to wife, and also my brothers took of the daughters of Yishma’el to wife, and also Tzuram took the eldest daughter of Yishma’el to wife. And thus my father had fulfilled all the mitzvot of yhwh which had been given unto him. And also I, Nefi, had been blessed of yhwh exceedingly.

This is the second time that Nephi mentions specifically that his father, Lehi, "had fulfilled all the commandments of the Lord which had been given unto him."

The first time Nephi declared this was here.

And it came to pass that thus far I and my father had kept the commandments wherewith the Lord had commanded us. And we had obtained the record which the Lord had commanded us and searched them and found that they were desirable, yea, even of great worth unto us, insomuch that we could preserve the commandments of the Lord unto our children. Wherefore, it was wisdom in the Lord that we should carry them with us as we journeyed in the wilderness toward the land of promise. (1 Nephi 5:20 - 22, NC 1 Nephi 1 par. 23)

These statements come after specific events that pertain to their unique situation in life.

The first commandment, we know from the record, was necessary in order for Lehi's children and further descendants to be able to know the words and mysteries of God.

And now there was no more contention in all the land of Zarahemla, among all the people who belonged to king Benjamin, so that king Benjamin had continual peace all the remainder of his days. And it came to pass that he had three sons, and he called their names Mosiah, and Helorum, and Helaman. And he caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding, and that they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of the Lord. And he also taught them concerning the records which were engraven upon the plates of brass, saying, My sons, I would that ye should remember that were it not for these plates which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God. For it were not possible that our father Lehi could have remembered all these things, to have taught them to his children, except it were for the help of these plates. For he having been taught in the language of the Egyptians, therefore he could read these engravings and teach them to his children, that thereby they could teach them to their children, and so fulfilling the commandments of God even down to this present time. I say unto you my sons, were it not for these things which have been kept and preserved by the hand of God, that we might read and understand of his mysteries and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief. And we should have been like unto our brethren the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers which are not correct. O my sons, I would that ye should remember that these sayings are true, and also that these records are true. And behold also the plates of Nephi, which contain the records and the sayings of our fathers from the time they left Jerusalem until now; and they are true. And we can know of their surety because we have them before our eyes. And now my sons, I would that ye should remember to search them diligently, that ye may profit thereby. And I would that ye should keep the commandments of God, that ye may prosper in the land according to the promises which the Lord made unto our fathers. And many more things did king Benjamin teach his sons, which are not written in this book. (Mosiah 1:1 - 8, NC Mosiah 1 par. 1)

Now we see that following the marriage of Lehi's children and Zoram to Ishmael's children another commandment has been kept that is unique to their life circumstances.

And now I would that ye might know that after my father Lehi had made an end of prophesying concerning his seed, it came to pass that the Lord spake unto him again, that it was not meet for him, Lehi, that he should take his family into the wilderness alone, but that his sons should take daughters to wife, that they might raise up seed unto the Lord in the land of promise. And it came to pass that the Lord commanded him that I, Nephi, and my brethren should again return into the land of Jerusalem and bring down Ishmael and his family into the wilderness. And it came to pass that I, Nephi, did again with my brethren go forth into the wilderness to go up to Jerusalem. And it came to pass that we went up unto the house of Ishmael, and we did gain favor in the sight of Ishmael, insomuch that we did speak unto him the words of the Lord. And it came to pass that the Lord did soften the heart of Ishmael and also his whole household, insomuch that they took their journey with us down into the wilderness to the tent of our father. (1 Nephi 7:1 - 5, NC 1 Nephi 2 par.2)

As an aside, it is interesting to me that many have used the words of Jacob to the Nephites that he, Jacob, declared from the Lord to permit polygamous relationships at certain points and times.

For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people. Otherwise, they shall hearken unto these things: for behold, I, the Lord, have seen the sorrow and heard the mourning of the daughters of my people in the land of Jerusalem, yea, and in all the lands of my people, because of the wickedness and abominations of their husbands. And I will not suffer, saith the Lord of Hosts, that the cries of the fair daughters of this people, which I have led out of the land of Jerusalem, shall come up unto me against the men of my people, saith the Lord of Hosts. For they shall not lead away captive the daughters of my people because of their tenderness, save I shall visit them with a sore curse, even unto destruction. For they shall not commit whoredoms like unto them of old, saith the Lord of Hosts. (Jacob 2:30 - 33, NC Jacob 1 par. 8)

Isn't it interesting that as the Lord is commanding Lehi to persuade Ishmael and his family to come on board so that Lehi and Ishmael's families may "raise up seed unto the Lord", there is absolutely no mention of polygamy?

They are about to begin an entirely new nation in a land far away where they will be alone and even with this reality there is no command from the Lord for Lehi to provide multiple wives for Nephi and his brothers in order to populate this new nation.

Is this something that ought to be considered?

Is it possible that Jacob was pointing out that the Lord has never commanded anyone to have multiple wives in order to raise up seed unto Him; or in other words "If this is what the Lord wanted He would command it" with the obvious conclusion from scripture being that the Lord had never in the history of the world commanded anyone to practice polygamy?

Do we wrest the scriptures to our own condemnation?

Should we repent of wresting the Lord's words through Jacob?

If we are wresting Jacob's words then isn't the act of polygamy adultery no matter the situation?

If polygamy is adultery in the eyes of God then isn't it committing adultery in our hearts to consider that one day we will live polygamously?

Back to the post.

If I look at this pattern in the Book of Mormon can I come to understand how God will work with me?

Should I look at the record of the Book of Mormon as a record of "how great things the Lord has done"?

Is God willing to give me commandments that pertain to my own unique life situation?

How would I receive such commandments?

Is it possible that one of the reasons Nephi spoke to his brothers about inquiring of the Lord and not hardening their hearts is because he understands that it is only through an association with the Lord that his brothers can receive commandments that are unique to their life situations?

Is it possible that this idea of commandments unique to each persons unique life situations is related to what the Lord declared here through the Prophet Joseph concerning those who will eventually dwell in Zion?

Behold, blessed, says the Lord, are they who have come up unto this land with an eye single to my glory, according to my commandments, for they that live shall inherit the earth, and they that die shall rest from all their labors, and their works shall follow them. And they shall receive a crown in the mansions of my Father, which I have prepared for them. Yea, blessed are they whose feet stand upon the land of Zion, who have obeyed my gospel, for they shall receive for their reward the good things of the earth, and it shall bring forth in her strength. And they also shall be crowned with blessings from above, yea, and with commandments not a few, and with revelations in their time, they that are faithful and diligent before me. (D&C 59:1 - 4, T&C 46 par. 1)

Could it be said of any individual who is blessed with commandments not a few that pertain to their unique life circumstances that they are blessed to be a part of the kingdom of God because God, the King, is actively speaking to them and commanding them?

If the heavens are brass to me personally is that an indication that I find myself presently outside the kingdom of God because He, the King, is not communicating with me?

Is this pattern pointed out by Nephi further demonstrated in the life of Abraham?

In the land of the Chaldeans, at the residence of my father, I, Abraham, saw that it was needful for me to obtain another place of residence. And finding there was greater happiness, and peace, and rest for me, I sought for the blessings of the Fathers and the right whereunto I should be ordained to administer the same. Having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a Father of many nations, a prince of peace, and desiring to receive instructions and to keep the commandments of God, I became a rightful heir, a high priest, holding the right belonging to the Fathers. It was conferred upon me from the Fathers: it came down from the Fathers, from the beginning of time, yea, even from the beginning (or before the foundations of the earth) to the present time, even the right of the firstborn (or the first man — who is Adam — or first Father) through the Fathers unto me. I sought for my appointment unto the Priesthood according to the appointment of God unto the Fathers concerning the seed. (Abraham 1:1 - 4, T&C 145, Abraham 1 par. 1)

Was Abraham blessed with commandments not a few from God throughout his life that were specific to Abraham's unique life circumstances?

Abraham was not content with knowledge. He wanted to obtain greater knowledge. The
purpose of pursuing knowledge was to receive and obey commandments. Greater knowledge
facilitates greater obedience. Knowledge is not the goal, it is the desirable effect that knowledge has
on the heart and mind of a righteous soul. ("The Religion of the Fathers," Denver Snuffer, March 2021, pg. 36)

Do we have further assurance of this pattern Nephi is pointing out; that of keeping the commandments of God given for our unique circumstances?

From these few scriptures, we learn Enoch, Moses, the Brother of Jared, and Abraham learned
or experienced:

-knowledge about the spirits God created
-things not visible to the eye of mankind
-all the doings of mankind
-beholding eternity
-the creation of this world and the end thereof
-all the inhabitants of the world, past, present and future
-all things.

Others had many “mysteries” revealed to them. Remember that, “Knowledge of the mysteries of godliness is obtained only through obedience to God.” That is why Abraham’s desire to get additional knowledge was so he could receive instructions and keep God’s commandments.  Obedience earns more knowledge, and more knowledge requires greater obedience. They move together in one eternal round.

In one sense, the religion of the fathers is based on a direct connection to God. Reduced to one thought, it is that as long as God is speaking directly to a body of people, giving them commandments, they have the most essential element of the religion of the fathers. If they remain true to that connection all things can be restored to them. 

The last days people of Zion will have more revelation, and consequently more commandments than others. Disobedient souls, who refuse to obey God’s commandments, have no interest in Zion.  Likewise, they have no opportunity for seeing Zion, because it is only possible through receiving commandments and obeying them. This has been explained in modern scripture:

Yea, blessed are they whose feet stand upon the land of Zion, who have obeyed my
gospel, for they shall receive for their reward the good things of the earth, and it shall
bring forth in her strength. And they also shall be crowned with blessings from
above, yea, and with commandments not a few, and with revelations in their time,
they that are faithful and diligent before me.

This is a critical part of Christ’s gospel. Any body of saints in any age of the world must obtain
the Lord’s commandments addressed to them to be saved. Commandments given to others belong to them, and only commandments God gives to us belong to us. Joseph Smith explained this matter,
after referring to the New Testament:

And though we cannot claim these promises which were made to the ancients for they are not our property, merely because they were made to the ancient Saints, yet if we are the children of the Most High, and are called with the same calling with which they were called, and embrace the same covenant that they embraced, and are faithful to the testimony of our Lord as they were, we can approach the Father, in the name of Christ as they approached Him, and for ourselves obtain the same promises. These promises, when obtained, if ever by us, will not be because Peter, John, and the other Apostles … walked in the fear of God and had power and faith to prevail and obtain them; but it will be because we, ourselves, have faith and approach God in the name of His Son Jesus Christ, even as they did; and when these promises are obtained, they will be promises directly to us, or they will do us no good. They will be communicated for our benefit, being our own property (through the gift of God), earned by our own diligence in keeping His commandments, and walking uprightly before Him.  

This is affirmed in our scriptures:

I admit that by reading the scriptures, of truth, the saints in the days of Paul could learn, beyond the power of contradiction, that Abraham, Isaac, and Jacob had the promise of eternal life confirmed to them by an oath of the Lord; but that promise or oath was no assurance to them of their salvation, but they could, by walking in the footsteps and continuing in the faith of their fathers, obtain for themselves an oath for confirmation that they were meet to be partakers of the inheritance with the saints in light.
If the saints in the days of the apostles were privileged to take the ancients for examples, and lay hold of the same promises, and attain to the same exalted privilege of knowing that their names were written in the Lamb’s Book of Life and that they were sealed there as a perpetual memorial before the face of the Most High, will not the same faithfulness, the same purity of heart and the same faith bring the same assurance of eternal life, and that in the same manner, to the children of men now in this age of the world?

I have no doubt but that the holy prophets and apostles and saints in ancient days were saved in the kingdom of God; neither do I doubt but that they held converse and communion with him while they were in the flesh, as Paul said to his Corinthian brethren that the Lord Jesus showed himself to above five hundred saints at one time after his resurrection. Job said that he knew that his Redeemer lived and that he should see him in the flesh in the latter days. I may believe that Enoch walked with God and by faith was translated. I may believe that Noah was a perfect man in his generation and also walked with God. I may believe that Abraham communed with God and conversed with angels. I may believe that Isaac obtained a renewal of the covenant made to Abraham by the direct voice of the Lord. I may believe that Jacob conversed with holy angels, and heard the voice of his Maker, that he wrestled with
the angel until he prevailed and obtained the blessing. I may believe that Elijah was taken to Heaven in a chariot of fire with fiery horses. I may believe that the saints saw the Lord and conversed with him face to face after his resurrection. I may believe that the Hebrew church came to Mount Zion, and unto the city of the living God, the Heavenly Jerusalem, and to an innumerable company of angels. I may
believe that they looked into eternity and saw the Judge of all, and Jesus the Mediator of the new covenant. But will all this purchase an assurance for me, and waft me to the regions of eternal day, and seat me down in the presence of the King of kings with my garments spotless, pure, and white?
Or must I not rather obtain for myself, by my own faith and diligence in keeping the commandments of the Lord, an assurance of salvation for myself? And have I not an equal privilege with the ancient saints? And will not the Lord hear my prayers and listen to my cries as soon as he ever did to theirs, if I come to him in the manner they did?  ("The Religion of the Fathers," Denver Snuffer, March 2021, pgs. 41 - 43)

Is Nephi pointing out, for our benefit, that this is the pattern that must be followed for anyone to receive what God is willing to give freely to all who will approach Him?

Should I expect that if I approach God this is the pattern I must follow to arrive?

What if in my unique life circumstances my circle of influence is only family and a few friends and neighbors; can those limited life circumstances afford me the necessary opportunities to be blessed with commandments not a few and be obedient to those commandments just like Nephi?

How big was Nephi's circle of influence during his life?

Who did Nephi associate with while he was blessed with and obeyed commandments not a few?

What did Nephi mean when he declared here that he had been blessed of the Lord exceedingly?

Is this statement related to what we have been discussing above in this post?

Was Nephi referring to being crowned with blessings from above, yea, and with commandments not a few, and with revelations in their time?

Did Nephi's assertion that he had been exceedingly blessed of the Lord mean that his life was conflict free, trouble free, etc.?

Did Nephi recognize the the Lord had exceedingly blessed him in spite of the physical problems he faced in life?

Wisdom literature is about mature faith, where disappointments and difficulties are accepted and anger against God for life's setbacks is exposed as foolishness. Wisdom literature teaches about enduring, patient, determined, and resilient faith. Job's friends mistook his suffering with divine disfavor. One of the major themes is faithfulness through adversity and trials.

The first verse of the Book of Mormon echoes with Wisdom. It contains a profound lesson learned over a lifetime. Nephi explained: Having seen many afflictions in the course of my days, nevertheless having been highly favored of the Lord in all my days (1 Nephi 1:1 RE). He saw many afflictions. He was highly favored of the Lord in all his days, including those in which the affliction was visited on him.
How can one suffer many afflictions and be highly favored of the Lord? Wisdom literature would suggest that perhaps they are related to one another. Do those who are highly favored need to encounter afflictions to understand God's grace and favor toward them? That is a Wisdom theme.

When we say life should be easier, we are foolish. We're not wise. 

In his final blessing to his son Helaman, Alma says something similar: I...know that whosoever shall put their trust in God shall be supported in their trials, and their troubles, and their afflictions (Alma 17:1 RE). Trusting God does not remove life's trials. Trusting God will not keep afflictions from you. Trusting God will not prevent troubles in your life. 

The Book of Mormon explains a mature form of faith in God: resilient in the face of difficulty, enduring in the day of trouble, comforting in the moment of affliction. The faith of the Book of Mormon writers is not superficial, conditional, and weak. It bears up under trial; it is proven in troubles; it accompanies during afflictions. 

The Book of Mormon is, among other things, a Wisdom text. What if trials, afflictions, and troubles are not negative? What if they are gifts provided as an opportunity to prove us therewith so that we and God may show what is in our heart? 

Job asks: Shall we receive good at the hand of God, and shall we not receive evil? (Job 2:3 RE). Christ taught: In this world there are difficult trials to be faced by my followers, but those who remain devoted will, like me, finish the path and experience the fullness of joy (Testimony of St. John 10:29 RE). ("Signs Follow Faith," Denver Snuffer, March 2019, pgs. 1 - 2)

Is being blessed exceedingly related to prospering in the land?

O remember, remember, my son Helaman, how strict are the commandments of God. And he said, If ye will keep my commandments, ye shall prosper in the land, but if ye keep not his commandments, ye shall be cut off from his presence. And now remember, my son, that God has entrusted you with these things which are sacred, which he has kept sacred, and also which he will keep and preserve for a wise purpose in him, that he may show forth his power unto future generations. (Alma 37:13 - 14, NC Alma 17 par. 9)

If I or we are not blessed with unique commandments not a few from God for our individual life experiences can we truly state that we enjoy the presence of God?

If we are cut off so that we do not hear the voice of the King giving us commandments unique to us for our individual life experiences are we prospering in the land according to Alma?

If I move forward along the path I am blessed with commandments not a few for myself and I begin to be obedient to those commandments can I expect that I will pass through many life experiences that will test my resolve to remain faithful and to continue?

The people of Ammon connected with God and were blessed with commandments not a few unique to their circumstances and further covenanted with God not to lift a weapon of war against anyone even to defend themselves.

How far did God go with them in testing their resolve to remain faithful?

How far did God go with Abraham in testing his resolve to keep those commandments unique to him?

How far did God go with Nephi in testing his resolve?

Is this the only way mature faith, as mentioned above, is acquired?

Having treated, in the preceding lectures, of the ideas of the character, perfections, and attributes of God, we next proceed to treat of the knowledge which persons must have that the course of life which they pursue is according to the will of God, in order that they may be enabled to exercise faith in him unto life and salvation.

This knowledge supplies an important place in revealed religion, for it was by reason of it that the ancients were enabled to endure as seeing him who is invisible. An actual knowledge to any person that the course of life which he pursues is according to the will of God is essentially necessary to enable him to have that confidence in God, without which no person can obtain eternal life. It was this that enabled the ancient saints to endure all their afflictions and persecutions and to take joyfully the spoiling of their goods, knowing (not believing merely) that they had a more enduring substance. Hebrews 10:34 [Heb. 1:34].

Having the assurance that they were pursuing a course which was agreeable to the will of God, they were enabled to take not only the spoiling of their goods and the wasting of their substance joyfully, but also to suffer death in its most horrid forms, knowing (not merely believing) that when this earthly house of their tabernacle was dissolved, they had a building of God, a house not made with hands, eternal in the Heavens. 2 Corinthians 5:1 [2 Cor. 1:15].

Such was and always will be the situation of the saints of God: that unless they have an actual knowledge that the course that they are pursuing is according to the will of God, they will grow weary in their minds and faint, for such has been and always will be the opposition in the hearts of unbelievers and those that know not God, against the pure and unadulterated religion of Heaven (the only thing which ensures eternal life), that they will persecute to the uttermost all that worship God according to his revelations, receive the truth in the love of it, and submit themselves to be guided and directed by his will, and drive them to such extremities that nothing short of an actual knowledge of their being the favorites of Heaven, and of their having embraced that order of things which God has established for the redemption of man, will enable them to exercise that confidence in him necessary for them to overcome the world and obtain that crown of glory which is laid up for them that fear God.

For a man to lay down his all, his character and reputation, his honor and applause, his good name among men, his houses, his lands, his brothers and sisters, his wife and children, and even his own life also, counting all things but filth and dross for the excellency of the knowledge of Jesus Christ, requires more than mere belief, or supposition that he is doing the will of God, but actual knowledge, realizing that when these sufferings are ended he will enter into Eternal rest and be a partaker of the glory of God.

For unless a person does know that he is walking according to the will of God, it would be offering an insult to the dignity of the Creator were he to say that he would be a partaker of his glory when he should be done with the things of this life. But when he has this knowledge, and most assuredly knows that he is doing the will of God, his confidence can be equally strong that he will be a partaker of the glory of God.

Let us here observe that a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation. For from the first existence of man, the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things: it was through this sacrifice, and this only, that God has ordained that men should enjoy eternal life, and it is through the medium of the sacrifice of all earthly things that men do actually know that they are doing the things that are well pleasing in the sight of God. When a man has offered in sacrifice all that he has for the truth’s sake, not even withholding his life, and believing before God that he has been called to make this sacrifice because he seeks to do his will, he does know most assuredly that God does and will accept his sacrifice and offering, and that he has not nor will not seek his face in vain. Under these circumstances, then, he can obtain the faith necessary for him to lay hold on eternal life.

It is in vain for persons to fancy to themselves that they are heirs with those, or can be heirs with them, who have offered their all in sacrifice, and by this means obtained faith in God and favor with him so as to obtain eternal life, unless they in like manner offer unto him the same sacrifice, and through that offering obtain the knowledge that they are accepted of him. (T&C 110, Lectures on Faith, Lecture 6th, pars. 1 - 8)

If any of this, which is my present understanding of Nephi's statement, is correct then Nephi is declaring a critically important principle here in the record of how great things the Lord can do in my life or anyone's life.

Here he presents how anyone may come to be blessed of the Lord exceedingly.

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.