Because of Unbelief

Do we really believe? Let me give two examples. First, a type was raised up in the wilderness by Moses that whosoever would look upon the staff would live. But few understood the meaning, and because of unbelief they would not look and therefore perished. The reason they would not look "is because they did not believe that it would heal them" (Alma 33:19-20 emphasis added). Alma then asks: "...if ye could be healed by merely casting about your eyes that ye might be healed, would ye not behold quickly, or would ye rather harden your hearts in unbelief...? (Alma 33:21 emphasis added)

A second type was given to us concerning the Liahona. "Just 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" (Alma 37:45). This type is also tied to the type of looking and being healed. "...do not let us be slothful because of the easiness of the way; for so it was 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 forever" (Alma 37:46).

Do we believe that if we will look we may live forever? Or is this the type of unbelief that is spoken of in D&C 84 which has brought the whole church under condemnation? The Lord says "For whoso cometh not unto me is under the bondage of sin. And whoso receiveth not my voice is not acquainted with my voice, and is not of me. And by this you may know the righteous from the wicked, and that the whole world groaneth under sin and darkness even now" (D&C 84:51-53 emphasis added). He then tells us why "And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things (words--His voice) you have received--Which vanity and unbelief have brought the whole church under condemnation" (D&C 84:54-55 emphasis added).

Another type is the Nephites who dwindled in unbelief, which foreshadows the Gentiles (of which Latter-day Saints are identified D&C 109:60) dwindling in unbelief in the last days, notwithstanding that the Lord has lengthened out His arm unto them. He says "they will deny me" (2 Nephi 28:32). And the reason they will deny Him is that "there shall be among them those who will not believe...in my words" (3 Nephi 21:9;11 emphasis added).

Nephi says the same "And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and ignorance of men; for they will not search knowledge, when it is given unto them in plainness, even as plain as word can be" (2 Nephi 32:7 emphasis added).

It is because of unbelief that many do not understand the word of God. (Mosiah 26:3) It is because of unbelief that miracles cease. (Moroni 7:37) It is because of unbelief that we deny the gifts and power of God. (Moroni 10:19) And it is because of unbelief that "there shall be none that doeth good among you, no not one" (Moroni 10:25).

So another way of asking whether or not we believe is to ask: "Do ye exercise faith in the redemption of him who created you?" (Alma 5:15)

The Salt of the Earth

As with all key phrases in the scriptures, the phrase "salt of the earth" is used consistently to describe a certain group of people. There are other key words and/or phrases that are used in connection with the phrase "salt of the earth" such as covenant, savor, saviors of men, trodden under foot of men, cast out, light, gentiles and the house of Israel, which help to define who are the salt of the earth, what their role is and what is prophesied concerning them.

D&C 101:39-40 tells us who are the salt of the earth, and what they are called to be. "When men are called into mine everlasting gospel, and covenant with an everlasting covenant, they are accounted as the salt of the earth and the savor of men; they are called to be the savor of men; therefore, if that salt of the earth lose its savor, behold, it is therefore good for nothing only to be cast out and trodden under the feet of men."

President Benson clearly taught that references to the salt of the earth in the D&C referred to Church members of this last dispensation. In CR April 1985, Ensign 15 (May 1985), he said:

"The Lord said to the Church members of this dispensation: 'But inasmuch as they keep not my commandments, and hearken not to observe all my words, the kingdoms of the world shall prevail against them. For they were set to be a light unto the world, and to be the saviors of men; and inasmuch as they are not the saviors of men, they are as salt that has lost its savor, and is thenceforth good for nothing but to be cast out and trodden under foot of men'" (emphasis added).

Salt is linked with light. In 3 Nephi 12, the Lord said to the people "...I give unto you to be the light unto this people." This is said immediately after saying "...I give unto you to be the salt of the earth." Light and salt are therefore linked by the words 'ye are' and "I give unto you to be' and the Lord in the Sermon on the Mount says "Ye are the salt of the earth," and in the next verse He says "Ye are the light of the world." This connection is made even clearer in D&C 103:8-10 wherein the Lord tells the Church members, or those who have entered into the covenant, that "they were set to be a light unto the world, and to be the saviors of men; and inasmuch as they are not the saviors of men, they are as salt that has lost its savor."

The idea of being saviors of men is also introduced. Since we know that men can be saved only in and through the Savior, being saviors of men implies that we bring people to Christ to be saved. The Lord also makes it clear that in order to be saviors of men ye must "...hold up your light that it may shine unto the world. Behold I am the light which ye shall hold up..." (3 Nephi 18:24).

The phrase 'trodden under foot of men' is used with the phrase salt of the earth to denote the consequences of the salt of the earth losing its savor. Both 3 Nephi 16:15 and 3 Nephi 20:16 are prophecies concerning the salt of the earth (members of the Church), and also tell us that it will be the House of Israel that shall tread down the salt that hath lost its savor. This is a reversal of the Gentiles coming to America and casting out Lehi's descendants (who are of the House of Israel) and treading them down. It is the Gentiles, including the unrepentant Ephraimite Gentiles, in the latter days who are to be cast out and trodden under the feet of the House of Israel. 

Since these references make clear that these Gentiles shall become as the salt of the earth which has lost it savor and is good for nothing but to be trodden under the foot of men, the Lord is prophesying what will become of many who have entered into the covenant. (3 Nephi 16:15) These are those who have received the Gospel but rejected the fulness of the Gospel. (3 Nephi 16:10), or those who have not repented, thereby linking the failure to repent to the salt losing its savor. "And thus commandeth the Father that I shall say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts...; and if they shall do these things and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from amng them" (3 Nephi 16:10 emphasis added).

The prophecies in 3 Nephi 16; 20 & 21 concerning the Gentiles who are the Salt of the Earth are quite clear in that there is no question but that the majority of the Salt of the Earth (Ephraimite Gentiles) will reject the fulness of the Gospel, reject God's words which have been revealed unto them, and because they refuse to repent, will be trodden down under foot by the House of Israel.

In an end time context, those "cut off" include wild branches of the olive tree (Ephraimite Gentiles) who do not "continue in his goodness" (Romans 11:22; cf. Jacob 5-65-66), "whosoever will not believe" the words of Christ, which the Lord's "servant" will bring forth to the Gentiles (3 Nephi 21:10-11); cf. Isaiah 52:13-15), "whosoever will not repent and come unto my Beloved Son" at that time (3 Nephi 21:20), and those who "will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles" when the "arm of the Lord" is revealed (D&C 1:14; cf. JS. Matt. 1:55; JS-History 1:40).

In this end time setting, the Lord's "servant" who brings forth the words of Christ to the Gentiles, is also "like unto Moses." Jesus says of those who disbelieve his words at that time, "(It shall be done even as Moses said) they shall be cut off from among my people who are of the covenant (or the Salt of the Earth)" (3 Nephi 212:11).

This test may help you determine which of the Gentiles you are a part of. To whom is Nephi speaking when he says "A Bible! A Bible!"? Of the two ways in which we can interpret this prophecy, do we accept what the Book of Mormon is actually telling us or do we subscribe to current popular opinion? From what Nephi has seen when viewing our day, it seems evident that we "who are identified with the Gentiles" (D&C 109:60), are particularly vulnerable in the latter days to hardening our hearts, denying Christ, failing to search knowledge, and whom remain ignorant of the word of God.

Trouble With Obedience

I have a problem with the Mormon traditional view of obedience. I do not, however, have a problem with the Lord's command that we be obedient to His commandments. It may not seem so at first glance, but there is a significant difference. The traditional view of obedience does not take into account what the Lord says His commandments are. The traditional view puts the emphasis on performance. The Lord's commandments emphasize repentance and baptism. "And he said unto the children of men: Follow thou me. Wherefore, my beloved brethren, can we follow Jesus save we shall be willing to keep the commandments of the Father? And what are the commandments of the Father? He tells us. And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son" (2 Nephi 31:10-11).

Christ makes it clear that His doctrine, and the doctrine of the Father, is repentance and baptism, "and whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil,... (3 Nephi 11:40). "Behold, this is my doctrine--whosoever repenteth and cometh unto me, the same is my church. Whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my church" (D&C 10:68-69).

Those who hold to the traditional view put the emphasis on performance and works, and therefore put the spotlight on themselves. Repentance, on the other hand, puts the emphasis on Christ "relying wholly upon the merits of Him who is mighty to save" (2 Nephi 31:19).

The "Lord covenanteth with none save it be with them that repent and believe on his Son, who is the Holy One of Israel" (2 Nephi 31:2).

Obedience to His commandments is a result of putting our faith in Him, not a result of putting our faith in our obedience. As a result we "attain to righteousness, even the righteousness which is of faith (Romans 9:30). But again "Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. (Why?) Because they sought it not by faith, but as it were by the works of the law (Romans 9:31-32).

Those who believe in the traditional view are those who "...being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness..." (Romans 10:3-4).

The scriptures do not teach us that the 'performers' will be saved. In fact they teach us "that none but the truly penitent are saved" (Alma 42:24 emphasis added).

"Whosoever will come may come and partake of the waters of life freely; and whosoever will not come the same is not compelled to come; but in the last day it shall be restored unto him according to his deeds" (Alma 42:27 emphasis added).

The last thing any of us should want is to be judged according to our works or our deeds. Human goodness is flawed goodness, and certainly no amount of human goodness will ever save us. Rather than hoping to flash our stunning report cards at the judgment, we should want to be found guiltless. And being found guiltless only comes as a result of faith, repentance, baptism, being filled with the Holy Ghost and enduring to the end with all our faith in Jesus Christ. Behold they "will I hold guiltless before my Father at that day when I shall stand to judge the world" (3 Nephi 27:16).

Notice how the Lord describes what He means by enduring to the end: "Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. (Fruits of our repentance.) Wherefore, if ye press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life" (2 Nephi 31:20).

This is the way and "there is none other way nor name given under heaven whereby man can be saved" (2 Nephi 31:21). It is true that we can have joy in our works, but only for a season, but when the end comes, if we rely on our works we shall be "hewn down and cast into the fire" and it shall be because of our works. (3 Nephi 27:11-12)

I believe that the scriptures which reference that we are judged according to our works, can be misunderstood. Let me illustrate by asking a question: Do you want God to be fair with you when you are brought to stand before Him to be judged of your works? Most of us, without thinking, would probably say yes. But if you really think about it, the last thing we should want is God's justice, but rather we should want His mercy. So the question becomes: How do we obtain the mercy of God? And understand that it is an either/or: You either receive the Justice of God or His Mercy.

Christ said "my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me to be judged of their works, whether they be good or whether they be evil--And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works" (3 Nephi 27:14-15 emphasis added).

This seems very straight forward and most of us would think that we better have some good works to be judged by. But we must understand that we never want to be judged by our works, since we have all sinned and have all fallen short of the glory of God.

Christ goes on to tell us how to avoid the judgment of God. "And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold him will I hold guiltless before my father at that day when I shall stand to judge the world" (3 Nephi 27:16 emphasis added).

Through the plan of redemption we have been granted the gift of repentance "which repentance mercy claimeth; otherwise, justice claimeth the creature" (Alma 42:22).

Abraham understood the difference between being righteous and being a follower of righteousness, and it was because of his knowledge of God that he knew he could not be righteous, because he knew that only  God is righteous. Abrham recognized that his father and others had "turned from their righteousness" unto the worshiping of false gods because they had "turned their hearts" away from righteousness and towards evil (Abraham 1:5-7).

Our attempts to establish our own righteousness will always fall short. Only God is righteous, full of grace and truth, and we repent by turning to Him and folloiwng Him because He is righteous. It is Christ who changes us from our lost and fallen state to a state of righteousness, not us. We cannot be saved by living better lives, or relying on our obedience, but only by 'relying wholly upon the merits of Him who is mighty to save.'

Think about what the Mormon concept of obedience says--do this, do that, be this, be that.

Now think about what He asks us to do, the one thing we can do, and that is to repent. It is, as Lamoni and his Father said "all we can do to repent" (Alma 22:11), which links to Nephi's statement that "we know that it is by grace that we are saved, after all we can do" (2 Nephi 25:23 emphasis added).

And we can ask the question as it relates to the Mormon concept of obedience--have we done all that we can do? And a related question--have we obeyed every point of the law? No and no way! But we can obey His command to repent. 

As Abinadi said, Christ stands betwixt us and Justice (Mosiah 15:9).

Elect or Elite?

I previously wrote a post on "Misc Scriptures on By This Ye May Know" where I asked the question why does God want us to know who has heard His voice? It is because he wants us to know His elect, those He has chosen, and He has given us a fool proof method so we can recognize His elect--by the language they speak. They do not speak guile, but teach others His words because they have heard His voice. This post was inspired by Avraham Gileadi and much of what I include here is from him. 

We recognize the elite of the world by the wealth, power, and influence they wield, especially when oppressing the common people. But do we easily discern the elect of God or, at times, do we confuse the two? The term “elect” (Hebrew bechir) is the same as the word “chosen” (bechir) from the verb “to choose” (bachar) and is akin to the idea of “firstborn” (bechor). As there have always existed persons who “trusted in themselves that they were righteous, and despised others” (Luke 18:7–14), let us take a look at God’s definition of his elect.

 

Remembering that it is God who chooses his elect, not they themselves, we discover that Jesus defines his elect 

1) as those who “hear my voice and harden not their hearts,” 

2) who “believe in me and hearken unto my voice,” 

3) who “hear my voice, and shall see me, and 

4) shall not be asleep, and shall abide the day of my coming, 

5) for they shall be purified, even as I am pure” (Doctrine & Covenants 29:7; 33:6; 35:21), 

6) who are “chosen because of their faith” (3 Nephi 19:28), 

7) and whom he delivers out of their end-time afflictions (Mark 13:20).

 

By implication, therefore, those who aren’t chosen are persons 

1) who don’t hear his voice, and who harden their hearts 

2) who don't believe in Him and who do not hearken unto His voice, 

3) who do not hear His voice and who do not see Him,

4) who are asleep and who do not abide the day of His coming, 

5) who are not purified even as He is pure, 

6) who are not chosen because of their lack faith, and 

7) who aren’t delivered from end-time afflictions. 

We also observe this contrast in end-time prophecies such as: “There shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect” (Matthew 24:24)—knowing that the elect are not deceived or they would not be his elect.

 

Further contrasted with the elect is a category of people who consist of “many who have been ordained among you, whom I have called but few of them are chosen,” who are “not chosen” because they “have sinned a very grievous sin, in that they are walking in darkness at noonday,” who are “not chosen” because “their hearts are set so much upon the things of this world, and aspire to the honors of men,” and who “err in many instances because of priestcrafts, all having corrupt minds” (Doctrine & Covenants 33:4; 95:5–6; 121:35).

 

Says Paul of those whom God chooses to overturn the works of humanity’s elites: “God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are” (1 Corinthians 1:27–28). That the “wise” and “mighty” and “things that are” include those from among his own people appears from the following:

 

“First, the rich and the learned, the wise and the noble; And after that cometh the day of my power; then shall the poor, the lame, and the blind, and the deaf, come in unto the marriage of the Lamb, and partake of the supper of the Lord, prepared for the great day to come” (Doctrine & Covenants 58:10–11). At that end-time turning point, political, academic, business and ecclesiastical elites who “fared sumptuously” (Luke 16:19), who were “regarded as noble” (Isaiah 32:5), who “have their reward” in this world (Matthew 6:2) are cast off.

 

Multiplying today are many who, “after they had tasted of the fruit [of the Tree of Life], were ashamed, because of those that were scoffing at them; and they fell away into forbidden paths and were lost” (1 Nephi 8:28). Joining the ranks of elites, they “trust in themselves that they are righteous, and despise others,” repudiating the Lord’s church, his saints, and thus Christ himself as they tout their narratives devoid of light and divine inspiration. Are these elites not the false Christs and prophets of our day who are deceiving many?

Alma Believes the Words of Abinadi

The previous post "Misc Scriptures on By This Ye May Know" is an introduction to this post, which is one of my attempts to help others experience the importance of the words of God.

The setting is in the land of Nephi-Lehi and Zeniff had conferred the kingdom upon Noah, one of his sons. Noah did not keep the commandments of God, but he did walk after the desires of his own heart. In his wickedness he laid heavy taxes upon the people of one-fifth of all they possessed in order to support his wicked lifestyle. He consecrated new priests who lived off of the taxes collected from the people. 

The people also became idolatrous, being deceived by the vain and flattering words of the king and priests. A more complete description is found in Mosiah 11:1-19.

In this setting a man named Abinadi shows up and goes forth among the people and begins to prophesy, saying: "Behold, thus saith the Lord, and thus hath he commanded me, saying, Go forth, and say unto this people, thus saith the Lord--Wo be unto this people, for I have seen their abominations, and their wickedness, and their whoredoms; and except they repent I will visit them in mine anger" (Mosiah 11:20 emphasis added).

Again and again and again he says "except they repent and turn to the Lord their God" (Mosiah 11:21;23;25), this being the message from the Lord. Like Samuel the Lamanite, Abinadi just shows up, having been told what to say, and faithfully tells them what the Lord has told him. In other words he is armed with the word of God, and being armed with the word of God he spoke with power and authority.

How did these people respond to the words of Abinadi (the words of God)? "Now the eyes of the people where blinded; therefore they (the people) hardened their hearts against the words of Abinadi.... And king Noah hardened his heart against the word of the Lord, and he did not repent of his evil doings" (Mosiah 11:29 emphasis added).

However, one of the priests of Noah did believe the words of Abinadi. "There was one among them whose name was Alma, he also being a descendant of Nephi. And he was a young man, and he believed the words which Abinadi had spoken...." (Mosiah 17:2). This is significant because of what happens after Alma believes the words of God, and the fact that the word of God is the instrument used by the Lord to cause men to repent and turn to Him. But not only did Alma believe the words which Abinadi had spoken, but he "did write all the words which Abinadi had spoken" (Mosiah 17:4 emphasis added). 

Note: We can either harden our hearts against the word of God, or we can believe the word or God. There are only two choices.

How was it that Alma was able to write down all the words which Abinadi had spoken. For the answer we go to John 14:25 where the Lord told His disciples that the Comforter or Holy Ghost who was to be sent by His Father "would bring all things to your remembrance, whatsoever I have said unto you." So with the Holy Ghost, it would be possible for Alma to write all the words of Abinadi, as the Holy Ghost would bring all the words spoken by Abinadi to Alma's remembrance.

After having believed the words of God, Alma repents and turns to the Lord, and begins to teach the words of Abinadi (Mosiah 18:1). Alma taught the words to as many as would hear them. Many did believe him and gathered in a place called Mormon to hear Alma teach the words which had been spoken by Adinadi. Remember that he had written all of Abinadi's words, and Abinadi's words now became his words because God had given them to him. 

Alma also ordained priests to teach the people, and "he commanded them that they should teach nothing save it were the things which he had taught" (Mosiah 18:19 emphasis added and note that he does not say the words which Abinadi had taught, but the words which Alma had taught. They are the same because they are the words of God). He specifically commanded them "that they should teach nothing save it were repentance and faith on the Lord, who had redeemed his people" (Mosiah 18:20 emphasis added).

Moving ahead in the record, Alma knew from the Lord that the armies of king Noah would come upon them and so he fled into the wilderness and came to a very beautiful and pleasant land. Once there Alma reminds the people that he himself "was caught in a snare, and did many things which were abominable in the sight of the Lord, which caused (him) sore repentance; nevertheless, after much tribulation, the Lord did hear (his) cries, and did answer (his) prayers, and made (him) an instrument in his hands in bringing so many of (them) to a knowledge of his truth" (Mosiah 23:9-10). The truth meaning the word of God which is truth, light, spirit, even the spirit of Jesus Christ (D&C 84:45).

As a result of king Noah and others hardening their hearts against the word, they suffered the Justice of God. Remember that Abinadi told them that Christ stands betwixt them and Justice" (Mosiah 15:9).  And if we refuse His mercy then we will suffer the judgment of God. The Church began to grow and King Mosiah gave permission to Alma to organize and establish churches throughout the land of Zarahemla. These churches met together so that they could "hear the word of God" (Mosiah 25:20). And there "was nothing preached in all the churches except it were repentance and faith in God" (Mosiah 25:22). There were many who would not believe and who therefore "could not understand the word of God; and their hearts were hardened" (Mosiah 26:3). Because of their unbelief these people "remained so ever after, even in their carnal and sinful state; for they would not call upon the Lord their God" (Mosiah 26:4).

The Lord thereafter spoke to Alma and told him: "Thou are blessed because of thy exceeding faith in the words alone of my servant Abinadi. And blessed are they because of their exceeding faith in the words alone which thou has spoken unto them" (Mosiah 26:15-16).

The Lord then tells Alma that "he that will hear my voice shall be my sheep" (Mosiah 26:21). All the words that the Lord spoke to Alma he also "wrote them down that he might have them" (Mosiah 26:33). Alma did regulate all the affairs of the church and all those who were over the church did walk in all diligence, "teaching the word of God in all things" (Mosiah 26:38).

If we follow this thread of the word of God from God to Abinadi, from Abinadi to Alma, from Alma to the members of the Church, and from Alma to his son Alma, and from Alma the younger to his three sons, we see that the common thread throughout the Book of Mormon is the word of God, and our response to the word of God is to either believe them or harden our hearts against them. We harden our hearts against them when we set our hearts upon other things, and worship other gods. To those that hear the word of God and believe the word of God, they are to also teach the word of God. Which is what Alma the Younger did after his father prayed that Alma the Younger would "be brought to the knowledge of the truth" (Mosiah 27:14), or in other words, come to a knowledge of the truthfulness of the word of God. And after the angel visited Alma the Younger, he did come to a knowledge of the truth and spent his entire life teaching others the word of God.

Through a diligent study of the Book of Alma, we can see the power of God's word, and trust in the power for good in teaching the word of God. Mormon uses "the word of God" 47 times in the first 43 chapters of Alma, and also uses "the word," "his word," or "the word of the Lord," at least another 50 times. In each of the major episodes of the first 42 chapters, Mormon emphasizes a different aspect of the word of God. In the last 20 chapters, he recounts a long fourteen-year period of war both to accentuate the consequences of hardening our hearts against the word of God, and to the protection that comes from heeding it.

A brief summary of the Book of Alma will show us the thread of the word of God from God to Abinadi, to Alma, to Alma the Younger and to all those that heard the word of God from Alma the Younger and their reaction to it. In chapters 5-16 Alma seeks to reform the Churches in Zarahemla, Gideon and Amoniah by preaching the word of God. In these chapters we can also see the effect the word of God had on Zeezrom. In chapters 17-29, the sons of Mosiah convert thousands using the word of God. In Alma chapter 30, we see Alma using the word of God to silence Korihor and the word of the devil. This chapter is the focal point for the entire book of Alma. The word of God (see Revelations 19 for a description of the word of God as the only weapon used by the Lord to judge and make war, and also as the word of God as Christ himself) silences Korihor and all those who teach humanism and worship of the creature rather than the creator. The word of God triumphs over the word of satan (humanism--faring in this life according to our strength, genius and management.

In chapters 31-35, Alma and Amulek teach the Zoramite poor the process of conversion through planting the word of God in our hearts. In chapters 36-42 Alma teaches his sons the word of God and prepares them to teach the word of God. And in chapters 43-63 the power of the word of God is dramatized.

We are part of this thread having received these words from the Lord through Abinadi, Alma, Alma the Younger, and Mormon who recorded them. Will the power of His word be with us in its purity, or will it be a watered down version as Isaiah prophesied? Will we have armed ourselves with the sword of truth, which is the word of God? 

For example, in Mosiah 26 we read of those who were little children at the time that King Benjamin delivered to his people the words given him by the angel of the Lord. We are told that "they did not believe the tradition of their fathers. They did not believe what had been said concerning the resurrection of the dead, neither did they believe concerning the coming of Christ" (Mosiah 26:1-2). And "because of their unbelief they could not understand the word of God; and their hearts were hardened" (Mosiah 26:3 emphasis added).

Is this because they, or at least this group, had not been taught the word of God given by King Benjamin to their parents or grandparents? Or could it be that they were taught but did not believe the words? Could this have been the reason they did not believe in the "tradition of their fathers?" Could it be that because they had not been taught the word of God, or did not believe, when they were younger, that when they got older "they could not understand the word of God; and their hearts were hardened?" We do know that the sons of Mosiah were numbered among these unbelievers (Mosiah 27:8), and we have a hint that they, like Alma the Younger, choose not to believe the words they had been taught, and so their not believing was a choice. They had hardened their hearts against the word. 

Regardless of whether the children at the time of King Benjamin where not taught or just chose to not believe what they were taught, the result was the same--they did not heed the Lord's call to repentance, and remained in their lost, carnal and fallen state being subject to the Justice of God. We also know that after the visitation by the angel, Alma and the sons of Mosiah, while they had been taught the word of God by their fathers, still needed to be brought to a knowledge of the truth of the word of God, which only begins with a desire to believe the words. So reading the words or even hearing the words, must be followed up with receiving the words in our hearts with a desire to believe them. There the words can swell, enlighten and bring us to a knowledge of the truthfulness of the words. This is, after all, the message of Alma 32-34.

Note the pattern of how the word of God was taught from father to son.

From God to Abinadi

From Abinadi to Alma

From Alma to Alma

From Alma to Helaman

From Helaman to Helaman

From Helaman to Nephi

From Nephi to Nephi

What have we done with the word of God we have received? I think our pattern would be more like this:

The Word of God--

Stays in the scriptures

On our tables and

In our phones

Nibbled on

Left by the way side 

Choked by the cares

Seldomly searched

Not treasured up

Not feasted upon.

Replaced by talks,

Success in the world

From father to son 

From father to daughter,

From son to son,

From daughter to daughter. 

“Wo unto all

Wo Unto All...those who tremble, and are angry because of the truth of God! For behold, he that is built upon the rock receiveth it with gladness; and he that is built upon a sandy foundation trembleth lest he shall fall (2 Nephi 28:28).

This post is very personal for me. As one who has searched the scriptures diligently and one who loves the words of God, I am saddened by those who either "tremble, and are angry because of the truth of God" or who just don't care because they believe that just because they are active church members they need no repentance or no one reminding them of the Lord's commandment to repent.

And for me this includes close friends and family. I mistakenly assumed that especially these would receive His words "with gladness" and not be angry or perhaps in some cases just be bothered or apathetic, or worse, think His words do not apply to them (2 Nephi 28:28), or perhaps believe the messenger can't possibly be armed with the sword of truth.

As Jehovah forewarns, a wayward people's typical response when a prophet appeals to them to repent is to harden their hearts and dull their senses. And who is a prophet in this case? Anyone who has been called to "say nothing but repentance" unto this generation, which includes me.

I found this great promise in Malachi, and while it encourages me and tells me there are some who will speak "often one with another," I am also reminded that far too many will not speak the same language. Malachi said:

"Then those who feared Jehovah spoke often one with another. And Jehovah heard (it) and took heed, and a book of remembrance was written before him for those who feared Jehovah and who thought on his name. They will be mine, says Jehovah of Hosts, in the day I make up my jewels, and I will spare them as a man spares his own son who serves him. Then will you return and discern between the righteous and the wicked--between him who serves God and him who serves him not" (Malachi 3:16-18).

I wonder however--must the few who fear God and love the truth be compelled to speak only "one with another," and not with God's people in general, so as to avoid persecution? Or even one's own children, grandchildren or friends?

This is true even though I shared a very personal revelatory experience about my being called by my Savior to learn His words and teach them to others, and to say nothing but repentance.

As I received either silence or push back from what I was sharing, I began to examine my motives for sharing. Perhaps it was me or the manner in which I was sharing. Was I attempting to find some praise or acceptance? Was I trying to justify myself to them? Did I come across as wanting to be the light, the intelligent one, the one who knew more? Was I being motivated by the Love of Christ in wanting to share and teach my friends and family? I knew I would come up short in each of these evaluations, but also realized that my motivations were good. I wanted to share the light and truth that I had received. Not only was I compelled to, but I wanted to more than anything. You can imagine the disappointment to be rejected so completely. After all, what right did I have to call others to repentance? 

But I knew that my motivations were good because "my soul delighteth in the scriptures, and my heart pondereth them, and writeth them for the learning and the profit of my children," and that I have none other object save it be the everlasting welfare of their souls.

Were His words not understood, too hard to hear or just not applicable?  I was told that I was not giving enough praise to those who were active church members with terrific kids. They had, after all, done a great job in raising their kids in the church. They were all active and sent many kids on missions. Why should they be told they needed to repent?  

I must admit that I felt some responsibility for teaching them that it was all about being active. Isn't this a good example of religion verses truth and how religion can displace the gospel? My role in teaching them traditional religion is a big part of my motivation to now labor diligently to teach them the word of God. 

I do it to please God. But sometimes pleasing God means we make others happy; other times pleasing God means we make others very mad. This from my friend Timothy Merrill in his owlofthedesert.com/blog illustrates this point.

"The point I want to make is this: We must never seek to please others.  

That sounds kind of selfish, doesn't it? Well, we aren't here to please ourselves, either. 

Unfortunately, the whole business of religion is about pleasing others and ourselves, isn't it?  

We please our priest, or pastor, or bishop, or spouse, or parents, [or children] or ourselves, when we follow their traditions or rules, their teachings and commandments, their religious observances and ways of doing things.  It makes us feel good to be so . . . good!

But what happens when God calls us apart? 

What happens when God calls you to leave the 99 and go after the one?

What happens when God calls you to abandon the things that you were taught by your parents were right, as He did when he called Abraham to forsake the the foolishness of his idolatrous father, Terah?

I suspect that made Terah quite upset. After all, Abraham was more concerned with pleasing God than being a dutiful son!"

"For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ" (Galations 10-12).

I am therefore concerned and rightly so. Having seen, through prophecy, many of the endtime events, how can I not be worried for those I love the most? Coming to terms with spiritual truths can cause this worry and concern. How we see ourselves and how Isaiah and Book of Mormon prophets see us are very different.

While some of us will acknowledge that Book of Mormon prophets saw our day (Mormon 8:34–41), should we not also admit that what they saw seldom matches our high opinion of ourselves?

The Lamanites’ anciently receiving the gospel and becoming more righteous than the Nephites, has an endtime parallel or sequel: 

“And the Lamanites had become, the more part of them, a righteous people, insomuch that their righteousness did exceed that of the Nephites, because of their firmness and their steadiness in the faith. For behold, there were many of the Nephites who had become hardened and impenitent and grossly wicked, insomuch that they did reject the word of God and all the preaching and prophesying which did come among them. Nevertheless, the people of the church did have great joy because of the conversion of the Lamanites, yea, because of the church of God, which had been established among them. And they did fellowship one with another, and did rejoice one with another, and did have great joy” (Helaman 6:1–3)

But seeing that the hearts of his people began to wax hard, and that they began to be offended because of the strictness of the word, Helaman was exceedingly sorrowful.

But I have learned that as the truth of God “cuts to the heart” persons who are determined to live less than the truth (cf. Acts 5:33; 7:54; Mosiah 13:7), one who loves the truth may expect a less-than-kind response from people whose paradigms aren’t scripturally based. This I now know firsthand and like Helaman I am exceedingly saddened.

But no longer surprised. In other words, our darkened minds and the condemnation that rests upon us—because we accept only our cosmetic rendering of the scriptures, misread their meaning, and underrate their importance—are even now sealing upon our heads God’s imminent judgments.

Those who believed in him, Jew and Gentile, were those who “received the word with all readiness of mind” and “searched the scriptures daily whether those things were so” (Acts 17:11–12). Those that don't search (as opposed to read) the scriptures daily do not receive His words with all readiness of mind. Why? Because their minds are on other things.

Assuming all is well denies the possibility of disease already in the heart, just hidden from sight or diagnosis because of a bit of a Catch-22. So how exactly do you find something that you refuse to look for (the Catch-22) because you believe it can’t be there? Or you believe it won't affect you or those you love? 

Why do we assume that we aren’t among those same Gentiles “in Zion” (2 Nephi 28:21, 24, 32) who “are led, that in many instances they do err because they are taught by the precepts of men” (2 Nephi 28:14)—those who don’t search the scriptures and repent of their error (cf. Jacob 7:23; Alma 14:1; 17:2 33:2; 3 Nephi 10:14) but who are “at ease in Zion” and assume “all is well” (2 Nephi 28:24–25)? 

Or why do we assume that we aren’t among those who “hearken unto the precepts of men,” who disallow “the power of God” in their lives and void “the gift of the Holy Ghost” (2 Nephi 28:26)—those who say, “We have received, and we need no more” (2 Nephi 28:27, 29), who get “angry” when confronted with “the truth of God” found in the scriptures when it conflicts with their “precepts of men” (2 Nephi 28:28, 31)? 

What course should we as endtime Ephraimite Gentiles follow, to search the scriptures for what they say or to suffer God’s “scourge and judgment” for not repenting of making wrongful assumptions (Doctrine & Covenants 84:54–58) even as we ostracize persons who believe the truth (Isaiah 66:5)?

Shall we as the Ephraimite Gentiles continually fail to discern that our idolatrous lives are sabotaging our salvation, as we imagine that God will not intervene?

“Must-see” movies, sports, entertainments, theme parks, fashion malls, mansions, investments, time shares, cruises, trips, religion, and so forth, aren’t these simply diversions? With lives cluttered by the trappings of Babylon—television, video games, smart phones, adornments, designer clothes, sports vehicles, wave runners, can we honestly say, “What evil fruit”?

If spiritual blindness results from infatuation with idols as the prophets declare, how better is it defined than by those who “see but don’t perceive,” who “hear but don’t understand” (Isaiah 6:9)?

Despite the fact that the scriptures we currently possess originate hundreds of years apart, they nevertheless synchronize and intertwine like one grand tapestry of truth that testifies to their divinity. And as the centerpiece of that tapestry—through which all interconnect and cohere—shines the Book of Isaiah. To understand Isaiah’s and Book of Mormon prophecy for what it is, therefore, is to understand all other scriptures—where each fits in the totality of God’s Word.

And that first and last commandment (also described as the greatest of all gifts) to all people everywhere especially Ephraimite Gentiles--to repent--and all words of God and all events connecting everything to repentance is to shine the light of God upon each of us, personally and intimately. But can we behold His light?

The worst thing in the world is trying to teach third-base-truths to someone in the dugout, who either wants to stay in the dugout or has  no desire to get to third base. Anyone who hasn't passed first base will not understand the truths found on second base, much less third base. But does it mean we should not point out to all within our sphere of influence that there is a third-base, and that third base leads to home?