Notes on Samuel the Lamanite

Notes on Samuel the Lamanite
Helaman 13-15

The words which Samuel the Lamanite spoke to the people of the land of Zarahemla were the words of God, words which God did put in Samuel's heart, words which Samuel says he was commanded to speak, and words delivered to him by an angel. So everything that Samuel spoke was God's word. Samuel uses a phrase "the sword of justice" to describe the unrepentant condition of the people in the land of Zarahemla, and says that "nothing can save this people save it be repentance and faith on the Lord Jesus Christ" (Hel. 13:6).

Samuel serves as a type of prophet who will come among the Lord's people in the last days, someone who has been commanded of the Lord to declare His words and call the people to repentance. And there will be many. We see this often in the Book of Mormon that "there came many prophets, prophesying unto the people that they must repent" or be destroyed. (1 Nephi 1:4; Enos 1:22; 3 Nephi 6:20; Ether 9:28; 11:1). Samuel came even though Nephi was still the prophet of the Church, and in fact after Samuel had spoken the words of the Lord "many believed on his word" and "went forth and sought for Nephi" desiring to be baptized. (Hel. 16:1). The idea of a Samuel being a type is reinforced by the Savior when He told the Nephites that "all the prophets from Samuel and those that follow after" have testified of me. (3 Nephi 20:24)

Samuel describes the coming of the Lord as "glad tidings" and that he was sent to the people of Zarahemla that they "might have glad tidings." Samuel then emphasizes that he has been commanded to say: "Because of the hardness of the hearts of the people of the Nephites, except they repent I will take away my word from them, and I will withdraw my Spirit from them" (Hel 13:8). As with Alma 42, 3 Nephi 27, and throughout the Book of Mormon, we see that the sword of justice (Justice of God) can only be removed by repentance. This he emphasizes again in verses 10 and 11. Repent or face the justice of God, and because of impending catastrophe, if they did not repent they would be destroyed in the upcoming destruction which was to occur just prior to Christ coming to the Nephites. This destruction also awaits those who do not repent in the last days before Christ's coming. God will turn away His anger if they would "repent and return" unto the Lord their God, which He will also do with us in the last days if we repent and return unto the Lord. "Blessed are they who will repent and turn unto me, but wo unto him that repenteth not" (vs. 11). Why? Because they face the justice of God.

We also see a parallel definition of repent--"turn unto me"--and used in parallel with the word repent we understand that to repent means to turn to Him. Note also that Samuel uses the phrase "repent and return" unto the Lord, which reinforces the idea that to repent means to turn or return to the Lord. And by turning to Him, we also repent by "turning away" from our iniquities. (3 Nephi 20:26)

Samuel identifies both 'righteous' people in Zarahemla and 'wicked' people. Those who repent are considered righteous and those who do not are considered wicked. This is consistent throughout the Book of Mormon. In fact it was because of the 'righteous' that Zarahemla had not yet been destroyed, but if the time came that the righteous were cast out, then would Zarahemla be ripe for destruction. He says the same about all the cities which are in the land round about Zarahemla.

Samuel then identifies what appears to be the main cause of the Nephites wickedness: "they have set their hearts upon their riches." Samuel says: "Behold ye, the people of this great city, and hearken unto my words; yea, hearken unto the words which the Lord saith; for behold, he saith that ye are cursed because of your riches, and also are your riches cursed because ye have set your hearts upon them, and have not hearkened unto the words of him who gave them unto you" (Hel. 13:21). He tells them that they do not remember the Lord, but that they do remember their riches and not to thank the Lord for them. The problem is with their hearts, which are not drawn out unto the Lord, "but they do swell with great pride, unto boasting...and all manner of iniquities" (Hel. 13:22).

Samuel makes it very clear that "for this cause hath the Lord God caused that a curse should come upon the land, and also upon your riches" (Hel. 13:23).

Samuel not only is describing the condition of the Lord's people during his day, but also the Lord's people during our day. There are some who, "if a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquities," will be angry with him. They would much rather that one speak "flattering words" unto them, and tell them that they can do whatever their "heart" desires. Isaiah describes the same condition among the Lord's people when he says we prefer that our prophets "speak unto us smooth things" (Isaiah 30:10), and as Jeremiah prophesied "my people love to have it so" (Jer. 5:31).

Of particular interest is the fact that Samuel refers to those who flatter as "foolish and blind" guides and that the people suffer themselves to be led by such. He asks them (and us) "how long will ye choose darkness rather than light?" (Hel. 13:28-29).

Samuel's repetition of the cry to repent and reminding them of their curse and warning them that their "days of probation are past' because they have procrastinated the day of their repentance, emphasizes the urgency and the Lord's attempt to drive them from His justice into the arms of His mercy. He doesn't let them off the hook unless they repent. He is pleading with them (and us) to "hear" his words, and if they (we) do, he prays that the anger of the Lord be turned away from them (us), and that they (we) "would repent and be saved" (Hel. 13:38-39).

In addition to calling the people to repentance and teaching them, Samuel also prophesied many things, some of which could not be written. But he was commanded to prophesy unto them the birth of the Savior and many events leading up to His birth, which would be observed by the people in and around Zarahemla--a "sign at the time of his coming" (Hel. 14:3). But even the signs are given to them as a call to believe on the Son of God and to repent. Samuel mentions that God's angel commanded him: "Cry unto this people, repent and prepare the way of the Lord" (Hel. 15:9).

It is important that the people hear his words so that they would know of the "judgments of God" which did await them, and also that they might know the conditions of repentance. But this was not all, they were to know of the coming of Jesus Christ and the signs of His coming, just as we are to know of the second coming of Jesus Christ and the signs of His coming. And the purpose of knowing of His coming is that they "might believe on his name" (Hel. 14:12). For if they did believe on His name, they would repent of all their sins, "that thereby (they) may have a remission of them through his merits" (Hel. 14:13).

The idea that if we believe on His name we will repent indicates how a lack of repentance is associated with a lack of belief in Him. The condemnation prophesied by Christ that would come upon those who received not His words, is also associated with a lack of belief in Him which results in treating His words lightly. (D&C 84:52-55).

Samuel then teaches them of the necessity of repentance because of the Fall of Adam, how we are all cut off from the presence of the Lord and die both temporally and spiritually, and how Christ redeemed mankind so that they would be brought back into the presence of God to be judged of God according to our works. Christ's redemption brought to pass the condition of repentance, "that whosoever repenteth the same is not hewn down and cast into the fire" (Hel. 14:18). Samuel equates the justice of God with being hewn down and cast into the fire, and the mercy of God as not being hewn down and cast into the fire.

And once again he calls to them: "repent ye, repent ye, lest by knowing these things and not doing them ye shall suffer yourselves to come under condemnation, and ye are brought down unto this second death" (Hel. 14:19). The call to repentance is to avoid the justice of God, to avoid the second death, and rather be redeemed of the Lord.

Samuel then shows them the signs of Christ death and describes in detail the death, thunderings, lightnings, earthquakes and great storms. He tells them that many highways will be broken up and many cities will become desolate. But, notwithstanding these calamities, the graves shall be opened and many saints will appear unto many. Finally he tells them of a darkness that will cover the face of the whole earth for the space of three days. Click here

It is important to note that all of these signs and wonders are done for the "intent that whosoever will believe might be saved, and that whosoever will not believe, a righteous judgment might come upon them" (Hel 14:28-29). So all that the Lord does is done with the intent that as many as will believe will be saved! Note also the phrase "whosoever will believe might be saved." This is the same as saying "whosoever will repent might be saved."

Samuel tells them (and us) that we choose either to be condemned to the justice of God or to be saved because of the mercy of God. "And now remember, remember, my brethren, that whosoever perisheth, perisheth unto himself; and whosoever does iniquity, doeth it unto himself; for behold, ye are free; ye are permitted to act for yourselves; for behold, God hath given unto you a knowledge and he hath made you free" (Hel. 14:30). And not just free to make choices, but free to choose good or evil, life or death; and "be restored unto that which is good (God) or have that which is good (God) restored unto you; or ye can do evil, and have that which is evil restored unto you" (Hel. 14:31). It is justice or mercy!

If there is any question that the main message of Samuel is to repent, that question vanishes in Chapter 15, where in only seventeen verses the call to repent or to turn, is said eight more times. The word 'repent' is said to those to whom he is speaking and to those who are being taught by others during this time. He speaks of the Lamanites who repented, and then he prophesied that his people would repent again before the Lord comes in our time. In fact Samuel says it will be "better for them than for you except ye repent" (Hel. 15:14). He even says that had the mighty works been shown unto them which had been shown unto the Nephites (and us) that they never would have dwindled in unbelief. (Hel. 15:15).

Samuel uses many words and phrases to describe the condition of those who do not repent, and a word search through the scriptures would yield many more descriptions of those who refuse mercy and instead choose justice, in other words those who refuse to repent. These words and phrases include "desolate," "cause to mourn," "no place for refuge," "trodden down," and "left to perish."  The idea of being "trodden down" is used by the Savior where he prophesied that the salt of the earth would loose its savor and be trodden down by the House of Israel. (3 Nephi 16:14-15). And who are the 'salt of the earth?" Those who "are called unto mine everlasting gospel, and covenant with an everlasting covenant, they are accounted as the salt of the earth and the savor of men" (D&C 101:39-40). I mention this to show how the Lord links events of the past with events of the future through the use of words and phrases, and to show that Samuel is speaking to us as well as to the people of Zarahemla.

One contrast that Samuel makes between the Lamanites and the Nephites (and us), is "that as many of them as were brought to the knowledge of the truth and to the knowledge of the wicked and abominable traditions of their fathers were led to believe the holy scriptures, yea, the prophecies of the holy prophets, which are written, which leadeth them to faith on the Lord, and unto repentance, which faith and repentance bringeth a change of heart unto them" and they are made free because of their firm and steadfast faith in Christ. (Hel. 15:7-8)

Certainly Samuel's message to the people of Zarahemla is as relevant to us today as it was to the people of Zarahemla, and was put in the Book of Mormon by Mormon because they had seen our day.

Prior to the Lord sending Samuel the Lamanite, Nephi had also been commanded to call the people to repentance. The events in both Helaman 12 (Nephi) and Helaman 13-15 (Samuel) took place about 6 B.C., and the condition of the Nephites was such that the Lord not only commanded Nephi to call the people to repentance, but also sent Samuel. 

Nephi's description of the people gives us an indication of why it was also necessary to send Samuel. Nephi describes the people as being unsteady of heart. He bases this description on the fact that at the time the Lord blesses His people by increasing their flocks, their herds, their gold and their silver, and even sparing their lives, then that is the time the people do "harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One--yea, and this because of their ease, and their exceedingly great prosperity" (Hel. 12:1-2). Nephi describes them as foolish, vain, evil and devilish and quick to do iniquity. Why? because they set their hearts upon the vain things of the world!

"They do not desire that the Lord their God, who hath created them, should rule and reign over them; notwithstanding his great goodness and his mercy towards them, they do set at naught his counsels, and they will not that he should be their guide" (Hel. 12:6). The reality is that the people, as compared to God, are nothing, "even less than the dust of the earth" (Hel. 12:7), but because of what the Lord has blessed them with, they are lifted up in pride and take strength unto themselves.

Nephi then teaches us one of the most important characteristics of God. "If the Lord shall say unto a man--Because of thine iniquities, thou shalt be accursed forever--it shall be done. And if the Lord shall say--Because of thine iniquities thou shalt be cut off from my presence--he will cause that it shall be so" (Hel. 12:20-21). In contrast to the justice of God, Nephi, however, says that men might be saved and for this cause hath repentance been declared. (Hel. 12:22). The good news is that "blessed are they who will repent and hearken unto the voice of the Lord their God; for these are they that shall be saved" (Hel. 12:23). Of course Nephi would that all men would repent and be saved, but he knows that there are some who will not choose mercy, but would choose justice by refusing to repent. 

Can you imagine? Can you imagine that the Lord must visit His people with many afflictions, with death and with terror, and also with famine and all manner of pestilence, or His people will not remember Him? (Hel. 12:3). And why? because "how quick to be lifted up in pride; yea, how quick to boast, and do all manner of that which is iniquity; and how slow are they to remember their God, and to give ear unto his counsels, yea, how slow to walk in wisdom's paths!" (Hel. 12:5). 

Can you imagine how a Samuel the Lamanite would be received today? Would his message be rejected because he was the wrong type of messenger, i.e., one who made no claim to authority in the Church? His only claim was that he had been sent of God, armed with the words of God, to call to repentance the people of the church in Zarahemla. Would it be a test as to whether we would receive the words of God even though the messenger was not an ecclesiastical prophet, perhaps just a gospel doctrine teacher, or even a ministering teacher, or a friend, a father? 

In other words is it true that in our culture 'who says it' is more important than 'what is said?' Can we recognize the words of God no matter who says them? If not, then we will be in trouble for certainly the Lord made it clear that it will be the words of God that will judge us. "the word that I have spoken, the same shall judge him in the last day" (John 12:48).