The Most Correct Book

Question - What is that thou hast testified? (Alma 21:1-14)

Nestled between the popular stories of Ammon ministering among the people of King Lamoni and Aaron ministering to King Lamoni’s father is the oft overlooked account of the early “preaching of Aaron, and Muloki, and their brethren, to the Lamanites.” Within these few verses we find profound and valuable precepts that can draw us closer to God, if we abide by them.

When the sons of Mosiah arrived in the land of the Lamanites they “separated themselves in the borders of the land of the Lamanites.” Of those sons, “Aaron took his journey towards the land which was called by the Lamanites, Jerusalem” where the Lamanites, Amalekites, and Amulonites “had built a great city.” While the Lamanites at this time and place were described as “sufficiently hardened,” the Amalekites and Amulonites, who were once Nephites, were described as “still harder.” It is among these hard hearted souls that Aaron and his companions entered the land and began to “preach to them in their synagogues,” which were built “after the order of the Nehors” (Alma 21:1-4).

There are two important descriptors of the people in these introductory verses that provide important context and deserve some attention before we move on:

“sufficiently hardened”
“the order of Nehor”

Let’s look at each of these in turn.

Sufficiently Hardened

Sufficiently hardened is an expression unique to the Book of Mormon of all scripture. Sufficiently is defined as “enough to meet the needs of a situation or a proposed end.” In this case, the object of this adverb is “hardened.” Being hardened in the context of the Book of Mormon typically indicates a resistance to the things of the Spirit. As a result, this hardness extends to messages from God directly or through authorized messengers. Therefore, to be sufficiently hardened is to be hardened enough that the result of being hardened is realized—resisting the influence of the Spirit and/or messages or messengers from God. In the Book of Mormon this hardening is typically referred to as “hard heartedness” (see http://www.themostcorrectbook.org/2021/02/question-why-is-it-that-ye-can-be-so.html for more on hard heartedness in the Book of Mormon).

It is important to note that hard heartedness is a condition of choice, not a disease we catch unawares. We can be influenced by being around the hard hearted. However, in the end, hard heartedness is a choice. We have all seen examples of people who have experienced very similar, and sometimes traumatic, events in their lives, but choose to react very differently. Some are sweetened and softened by an experience while others are embittered and hardened by the same experience.

When we choose to resist the Spirit inspired messengers or messages, and thereby become more and more hardened, we experience less and less of the fruits of the Spirit. These fruits include love of God and fellow women and men, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, etc (see Galatians 5:22-23). Unless we choose to reverse hard heartedness whenever we see it within us, becoming more and more hardened can eventually result in our individual, and even societal, destruction—both spiritual and temporal. There are plenty of examples in the scriptures illustrating this principle.

All too often our hardness is the result of neglect. Our choice to neglect the life of the soul is demonstrated in our not attending to the simple, daily habits that invite, encourage, and nurture faith in Christ and the companionship of the Spirit in our lives. When we are neglectful we choose to value other interests over that which would nourish our souls. Instead of searching the scriptures we search for the latest social media post. Instead of obeying God, we obey our own thirst for popularity, position, power, or possessions. Instead of serving others in need, including in our own homes and neighborhoods, we seek to serve ourselves with whatever personal pleasure we prefer. Instead of showing God a sign of reverence for his sabbath day, we turn the holy day into a holiday. Nourishing the things of the Spirit are simply not a priority.

Typically, the primary form of neglect is not seeking to plant, and then nourish, the word of God in our hearts. When the word is not planted in our hearts nor nourished as it grows, the more hard heartedness grows within us. Unless we choose to reverse this condition, the unnourished word of God and its fruits will eventually wither and die within. When such is the case, we ourselves can eventually remove the word and its fruits from within us. This is not because the seed of the word is not good, instead it is because our “ground is barren” (our soul is unnourished) (see Alma 32:37-40). In such a state we become entirely resistant to the Spirit and all that it leads us to desire, do, say, or think. Even more tragic, our hard heartedness can contribute to the hardening other’s hearts. In the case at hand, the harder Amalekites and Amulonites “did cause the Lamanites that they should harden their hearts, that they should wax strong in wickedness and their abominations” (Alma 21:3).

One last observation about the state of the hard hearted. When we succumb to becoming more and more hard hearted, we will often find comfortable companions who seek to provide counterfeit comfort in their companionship. Over time, these communities find a way to comfort themselves and resist any efforts by God and his messengers to disturb their ignorance of the things of the Spirit. In fact, when disturbed they can become quite violent toward God’s messengers and followers (see Alma 14 for an example). The antidote to becoming “sufficiently hardened” is to become “sufficiently humble” as taught earlier in the Book of Mormon by Alma when speaking to the people of Ammonihah (Alma 5:27).

The Order of Nehor

As we read in Alma 1:3-6, that Nehor had taught the people “that which he termed to be the word of God” by which he was “bearing down against the church; declaring unto the people that every priest and teacher ought to become popular; and [preachers] ought not to labor with their hands, but that they ought to be supported by the people.” He was advocating for a professional clergy, and not just any clergy. First and foremost, they should support him. And how did he attract the people to support him? Nehor “testified unto the people that all mankind should be saved at the last day,” and “that they need not fear nor tremble.” Instead, they should “lift up their heads and rejoice.” In summary, Nehor reasoned that “the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life.”

Such a message always attracts adherents who are eager to support such messengers. Nehor wanted to become popular and comfortable so he provided a popular and comfortable message. There was no need to repent, to change—they were already redeemed so they were good enough as they were? There was no need for concern (fear and trembling). Instead, everyone should rejoice (eat, drink, and be merry). With such low expectations of his adherents, unsurprisingly, Nehor gathered many into his belief system. In fact, there were “so many that they began to support him and give him money.” For those deceived by Nehor’s doctrine, what greater evidence of truth is there than popularity? After all, political or social might makes right—right? Whether in our neighborhood or nation, “truth” too often is defined by power, popularity, prestige, position, possessions…Thereby, truth becomes whatever the people want it to be. As a result, truth does not become a standard that makes clear the need for repentance, but a malleable mass of moralizing to fit the political preferences of the day.

For those adhering to the order of Nehor philosophy, “God is a socially conscious political being whose views invariably correspond to our own prejudices on every essential point of doctrine, he demands of us no more than our politics require. Besides, if God is finite, progressive, and Pure Love, we may as well skip church next Sunday and go to the movies. For if we have nothing to fear from this all-loving, all-forbearing, all-forgiving God, how would our worship of him constitute more than self-congratulation for our own moral standards? As an atheist, I like this God. It is good to see him every morning while I am shaving” (Eugene D. Genovese, “Pilgrim’s Progress,” The New Republic, 11 May 1992, p. 38).

The Exchange

With “sufficiently hardened” and “the order of Nehor” in mind, let’s focus on the exchange between Aaron and “an Amalekite” who seems to speak for the people of the city of Jerusalem. We begin with what the Amalekite said to Aaron in response to Aaron’s preaching. What follows is the exact text from Alma 21:5-6, just formatted in bullet form:

What is that thou hast testified?
Hast thou seen an angel?
Why do not angels appear unto us?
Behold are not this people as good as thy people?
Thou also sayest, except we repent we shall perish
How knowest thou the thought and intent of our hearts?
How knowest thou that we have cause to repent?
How knowest thou that we are not a righteous people?
Behold, we have built sanctuaries, and we do assemble ourselves together to worship God.
We do believe that God will save all men.

The bulleted formatting of the exact text serves to accentuate what appears to be the rapid fire nature of the Amalekite’s response to whatever Aaron had taught to that point. Let’s consider what was said, bullet by bullet:

What is that thou hast testified?
Hast thou seen an angel?

The first question starts with what might be viewed as modern street slang—“what is?” While the sentence is grammatically correct, it is odd. We might render it today as something like, “What truth have you spoken?” Or, “Do you know what you are talking about?” When coupled with the second question, these first two questions seem to directly question Aaron’s sanity and integrity—he was crazy or a liar, or both. The questions are likely not much more than rapid fire, thinly veiled, accusations instead of sincerely asked questions seeking answers and motivated by a desire to make critical changes in one’s life. The danger in waiting for an answer when making accusations against someone who claims to be a messenger from God is that answers to questions might result in the questioner having to either acknowledge her or his error and/or make some uncomfortable and unwelcome changes. In this case, it appears there was no pause for a response. The questions kept coming in what increasingly becomes an apparent effort to cast Aaron in an unfavorable light.

Why do not angels appear unto us?
Behold are not this people as good as thy people?

Now the intent seems to broaden to raise concerns among the people as to Aaron’s having a sense of superiority. Whether the questions are meant to be additive, or simply a smorgasbord of accusations is hard to say. At this point in the exchange we can only assume what triggered these questions from the Amalekite, but collectively the questions seem to be a reaction to what we might expect to be Aaron’s claims of authority from God. After all, stating one’s authority at the beginning of a message is a standard pattern of many other Book of Mormon prophet-messengers (see 1 Nephi 1:18; Words of Mormon 1:16-18; Mosiah 3:1-3; Mosiah 11:20; Alma 5:3 for examples).

The Amalekite’s next line, however, makes it abundantly clear what is behind these first four questions. The Amalekite, and the people, are likely bothered by much more than a possible claim of authority. The issue is the content of Aaron’s message that is described as:

“Thou also sayest, except we repent we shall perish.”

This is the first, and only, description the Amalekite gives of what Aaron had said to the people at this point. Unsurprisingly, Aaron is preaching repentance and what would follow if they (and we) don’t repent—they (and we) perish. Whether dramatic or subtle, immediate or eventual, when we reject the call to repent we are on dangerous ground. We are overtly claiming to know better than God’s messenger. In response to Aaron’s unwelcome call to repent the Amalekite’s questions became combative:

How knowest thou the thought and intent of our hearts?
How knowest thou that we have cause to repent?
How knowest thou that we are not a righteous people?

Essentially, the Amalekite said, “How do you know what is going on with us? What makes you think we need to repent? Maybe we really are righteous?” We have moved from questions of mocking to questions of anger. The Amalekite, and supposedly the people at large for whom he speaks, are beyond rolling their eyes at a “messenger from God”—they are angry with the message, and the messenger.

There is another aspect of the Amalekite’s questions to consider. The focus of the questions is on the head, not the heart. Throughout the Book of Mormon there is a consistent focus by the messengers from God that the issue of faith is more in the heart than the head. Whether it is Nephi dealing with his older brothers (1 Nephi 17:45-46), Jacob with the people at the temple (Jacob 2:5-7), Enos reaching out to his people (Enos 1:22-23), King Benjamin correcting his people (Words of Mormon 1:16-18 and Mosiah 2:9), Abinadi teaching King Noah and his priests (Mosiah 13:30-32, 15:26-27), Alma inviting the people to baptism (Mosiah 18:8-11), Alma encouraging his people in the face of Lamanites invaders (Mosiah 23:27-29), the rising generation who could not understand King Benjamin’s teachings (Mosiah 26:1-4), Alma the younger calling the people of Zarahemla to repentance (Alma 5), Mormon commenting on our unsteadiness in keeping God’s commandments (Helaman 12), or many others throughout the the Book of Mormon. Across all these accounts of God’s messengers addressing faith and rebellion the focus seems to be primarily on the heart, not the head. The Amalekite’s focus on what Aaron knows instead of a focus on the heart reveals his, and the people’s, hard heartedness.

Apparently before granting time for Aaron to answer these questions, the Amalekite makes three declarations to argue for their being righteous and not needing the repentance for which Aaron argues:

Behold, we have built sanctuaries, and
We do assemble ourselves together to worship God.
We do believe that God will save all men.

In essence, they were saying, “we show up on Sundays and do the worship thing, but in the end it really does not matter, because God is going to save everyone.” Maybe they were practicing the Zoramite rituals that Alma encountered (see Alma 31). Both the Zoramites and the people to whom Aaron was preaching clearly seem to be offshoots of Nehor, whose very public demise did not end the spreading of his doctrine and practices (see Alma 1:15-16).

Like many other prophet messengers in the Book of Mormon, they don’t seem to take the bait of letting their detractors set the parameters of the discussion. In this case, Aaron completely ignores the Amalekite’s questions and declarations and simply asks one question, “Believest thou that the Son of God shall come to redeem mankind from their sins?” (v 7). In asking this simple question Aaron points the people to Christ and all that accompanies an acknowledgment of Him. Aaron intended to help them answer their questions by focusing them on Christ. In response to Aaron’s questions the Amalekite said, “we do not believe:

“that thou knowest any such thing”
“in these foolish traditions”
“that thou knowest of things to come”
“that thy fathers and also that our fathers did know concerning the things which they spake, of that which is to come” (v 8)

The Amalekite response to Aaron’s simple question lays bare their belief system, and reveals their adherence to the order of Nehor. The Amalekite response is problematic for the nonbelievers. You cannot say in one breath, “that God will save all men” (v 6) and then say “you cannot know of things to come” (v 8). The last statement negates the claim that God will save all men. If there is foolishness to be disclosed it is in the self-contradictory claims of the rebellious.

Regardless, what is being done and said through the Amalekite response is pure Nehor doctrine. His is a subtle, yet significant, declaration of a completely different “plan of happiness” that essentially says, “we breathe, so we are saved.” Why? Because of God’s infinite love, patience, goodness...How could such a being ever do anything other than save all his children.” This one sentence, declaring “God will save all men,” summarizes succinctly a condition of which Nephi prophesied regarding what the rebellious will teach in the latter-days (2 Nephi 28:3-9).

A question naturally arises as one considers the Amalekite claim that “God will save all men.” What is so bad about believing God will save all his children? This is an important question to ponder. I offer the following three reasons for having concern about an “all are saved” doctrine. Such a doctrine minimizes, or altogether removes:

accountability for our choices in this life
our need to repent
our need for a Savior like Christ who saves us from our sins, not in our sins (Helaman 5:10)

This belief system concludes that there is no need for God to shape us into something different than what we find comfortable, exciting, or acceptable to us or our chosen crowd of fellow travelers with whom we feel the most comfortable.

In response, “Aaron began to open the scriptures unto them concerning the coming of Christ, and also concerning the resurrection of the dead, and that there could be no redemption for mankind save it were through the death and sufferings of Christ, and the atonement of his blood” (v 9). Again, Aaron appears to not beat around the bush, he was pointing the people to Christ directly from the scriptures, which they likely used in their synagogues. Unsurprisingly, the people became “angry with him, and began to mock him; and they would not hear the words which he spake” (v 10).

As a result, Aaron and his companions left the land of Jerusalem and went to other places in the land and the pattern repeats itself over and over until the well known pattern of mocking and anger turned to violence and “Aaron and a certain number of his brethren were taken and cast into prison” in which they “suffered many things” (see https://www.themostcorrectbook.org/2017/07/murmuring.html for a discussion of this pattern). Eventually “they were delivered by the hand of Lamoni and Ammon, and they were fed and clothed” (v 11-14).

In summary, it appears that when we choose to believe in the doctrine of Nehor we believe all are saved that it follows that there is no need for repentance, or at least less urgency, because God loves all his children and will therefore save all his children—whether or not we go to Church or try to do his will. Those who subscribe to such thinking seem to believe that all who believe otherwise are crazy, dishonest, arrogant, self-righteous, condescending prudes who do not really love others. Ironically, often those who adhere to Nehor’s doctrines turn on God’s messengers, denying them the common courtesy the rebellious expect for themselves. Furthermore, if believing messengers cannot be shamed or intimidated into submission then they are removed, confined, or even killed. Why? Because they do not support the doctrine that all are saved, and, therefore, people do not need to repent or believe in a Christ who saves the repentant.

What correct precepts are we to gain from all this to which we can adhere and thereby draw closer to God? I offer the following as a start:

As we have observed in other entries, the nature and delivery of questions we ask can reveal a great deal about our intent when we interact with God’s anointed, or any one else for that matter. When our questions are essentially accusations against God’s proclaimed messengers we reveal that we are not really interested in learning, we are more interested in justifying ourselves and likeminded others, or are trying to create or affirm doubt in others about God’s messenger. Therefore, the correct precept that will draw us closer to God is to ask questions “with real intent” (Moroni 10:3-5) that invite instruction from God and his messengers and commit to act upon the message. The answers to honest questions directed at prophets will often result in our needing to make changes in what we desire, think, do, or say.
Mocking, anger, and violence are symptoms of hard heartedness and are not found in the true disciple of Christ. We align ourselves with the rebellious when we resort to such methods for dealing with others, particularly those who God sends to declare His message with whom we may disagree. We are parking ourselves squarely in the great and spacious building with those who were seen “in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit” (1 Nephi 8:27). Therefore, the believer must develop the ability to not pay attention to mockers (1 Nephi 8:33).
We must be very careful about our beliefs in God’s plan and the need for and role of the Savior. Belief that all will be saved seems to be a common belief of those who question the need for a Savior, who minimize his role, and minimize individual accountability for choices and the resultant need for repentance. Furthermore, we can know those who possess the truth by their attitude toward Christ and his redemptive work. When we ignore or minimize the need for and reality of a Savior, or our need to repent, we are in great danger spiritually.

When I adhere to these precepts I find myself drawing closer to God. I invite you to develop your own list of precepts as you search Alma 21:1-14. I am confident that you will find precepts to which you can adhere and thereby draw closer to God.

Question - can we follow Jesus save we shall be willing to keep the commandments of the Father? (2 Nephi 31:10)

As Nephi prepared to conclude his record he wrote that “the things which I have written sufficeth me, save it be a few words which I must speak concerning the doctrine of Christ” (2 Nephi 31:2). After noting that John the Baptist baptized Christ, Nephi observed, “if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water!” (v 5).

Nephi’s observation sets up his asking two intriguing questions: how “the Lamb of God did fulfil all righteousness in being baptized by water? Know ye not that he was holy?” (v 6-7). In other words, if Christ was a holy being, without sin, why did he need to get baptized? Or, if baptism is for cleansing us from sin, why did Christ, who was sinless and pure, need to get baptized? Careful pondering of such inspired questions can open us to inspiration from heaven. We are blessed by Nephi sharing what he had learned in answer to these questions.

Nephi explains that “notwithstanding he being holy, he showeth unto the children of men that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments.” As a result, “after he was baptized with water the Holy Ghost descended upon him in the form of a dove” (v 8). Nephi then notes that this act by the Lamb of God shows us “the straitness of the path, and the narrowness of the gate, by which [we] should enter, he [Christ] having set the example before [us]” (v 9). So we did not miss Nephi’s point in all this, he notes that Christ said, “follow thou me.”

Having explained Christ’s submissiveness to the father in choosing to be baptized and his invitation to “follow thou me,” Nephi asks an almost rhetorical question that is the focus of this writing, “can we follow Jesus save we shall be willing to keep the commandments of the Father?” (v 10). What a question! This is a question for everyone—particularly the serious disciple. The answer is an obvious and emphatic, “No!” There is no way we can follow Christ, who constantly sought to do the Father’s will without being willing to “keep the commandments of the Father,” just as He did.

There is much that is appropriately spoken of Jesus’ love, compassion, meekness, and every other good characteristic. This is all good and right. However, Jesus’ existence from the beginning, the core of his character and life and message, is a consistent manifestation of His determination to obey the Father and to invite and make it possible for you and me to do the same. It was Christ who taught his disciples, “My meat is to do the will of him that sent me, and to finish his work” (John 4:34); and, “The Son can do nothing of himself, but what he seeth the Father do” (John 5:19); and, “I seek not mine own will, but the will of the Father which hath sent me” (John 5:30); and, “I do always those things that please [the Father]” (John 8:29); and, the exclamation point on Christ’s obedience to the Father, “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matthew 26:39, see also Mark 14:36). So, the question stands, “can we follow Jesus save we shall be willing to keep the commandments of the Father?” Again, the answer is an obvious and emphatic, NO!

As though we needed more support for Nephi’s answer to his own question, he provides one of the few quotes we have of the Father, “Repent ye, repent ye, and be baptized in the name of my Beloved Son” (v 11). To which Christ adds, “He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do” (v 12), including being baptized. There are no favorites in the Father’s plan. He offers to us the same he offers His Beloved Son. The issue is whether we will follow The Son and thereby be blessed as he is blessed.

Lest we think being baptized is a perfunctory act or lifeless ritual, Nephi concludes that we must “follow the Son, with full purpose of heart, acting no hypocrisy, and no deception before God, but with real intent” (2 Nephi 31:13). Nephi then explains that to “follow the Son, with full purpose of heart, acting no hypocrisy, and no deception before God, but with real intent” means:

repenting of our sins
witnessing unto the Father that we are willing to take upon us the name of Christ, by baptism

Let’s look at these two instructions in turn. First, repenting. In the original greek of the New Testament, repent is derived from the word metanoia. As President Russell M. Nelson has taught,

The word for repentance in the Greek New Testament is metanoeo. The prefix meta- means “change.” The suffix -noeo is related to Greek words that mean “mind,” “knowledge,” “spirit,” and “breath.”

Thus, when Jesus asks you and me to “repent,” He is inviting us to change our mind, our knowledge, our spirit—even the way we breathe. He is asking us to change the way we love, think, serve, spend our time, treat our [spouses], teach our children, and even care for our bodies.

Nothing is more liberating, more ennobling, or more crucial to our individual progression than is a regular, daily focus on repentance. Repentance is not an event; it is a process. It is the key to happiness and peace of mind. When coupled with faith, repentance opens our access to the power of the Atonement of Jesus Christ (Russell M. Nelson, We Can Do Better and Be Better, April, 2019 General Conference)

The question is whether we will repent. Whether we will accept the invitation of the Savior to “change the way we love, think, serve, spend our time, treat our [spouses], teach our children, even care for our bodies.” When we are determined to follow Christ with full purpose of heart and real intent we are determined to change whatever of our desires, thoughts, actions, and words is necessary to align with God’s will at all times, in all places, in all things—just like the Savior did (see Mosiah 18:9). This is how we follow him. The only exception noted in the Book of Mormon is for “little children” who “need no repentance, neither baptism” because they are not “accountable” (see Mormon 8:10-15). However, once we are of accountable capacity our life should be marked by choices to change—to repent.

In addition to repenting, Nephi calls us to witness “unto the Father that we are willing to take upon us the name of Christ, by baptism.” We get a key insight into what “the name of Christ means” from Alma’s instruction to Zeezrom. He explained that God called “on men, in the name of his Son, (this being the plan of redemption which was laid)...(Alma 12:33).” The “name of Christ” is shorthand for “the plan of redemption.” Therefore, when we take upon ourselves the name of Christ through baptism and reaffirm that covenant by partaking of the sacrament, we are agreeing to participate in the plan of salvation ourselves through repentance and baptism, and to help others do the same. The label is not enough. We must not only be known as Christians by name, but we must be engaged in Christ’s work—the work of salvation through faith in Christ unto repentance and baptism (Alma 32: 21; 34:15-16).

The promised blessing when we follow the Son is the same as the Father gave the Son—that we will “receive the Holy Ghost,” which includes “the baptism of fire and of the Holy Ghost.” With this gift we can, “speak with the tongue of angels, and shout praises unto the Holy One of Israel” ( 2 Nephi 31:13). We can faithfully walk the covenant path.

However, Nephi reminds us that “After [we] have repented of [our] sins, and witnessed unto the Father that [we] are willing to keep [His] commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yea, even with the tongue of angels, and after this should deny [Christ], it would have been better for [us] that [we] had not known [Him]” (v 14). This is one of the more stern declarations of the Savior in holy writ. These are not words with which we should trifle. To provide the ultimate emphasis to the Son’s declaration, Nephi again quotes the Father, “Yea, the words of my Beloved are true and faithful. He that endureth to the end, the same shall be saved” (v 15). Those who choose otherwise do not receive the same reward as The Son.

What does Nephi conclude from all this? “...unless a man shall endure to the end, in following the example of the Son of the living God, he cannot be saved” (v 16). It is not enough to know of Christ and his example. We must follow the example of the Son”to the end.” Our recognition of Christ must evolve to adoration, but then mature to emulation through faith and repentance. Therefore, Nephi calls us to action—“do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost” (v 17).

Learning the gospel is more than simply acquiring gospel stories, facts, and figures or memorizing a handful of scriptures to be quoted on demand as though we are preparing for a quiz or game show. No, when it comes to gospel knowledge it is to be acted upon, it is to be applied in our own lives, it is to shape all that we desire, think, say, and do, and we are to help others do the same. As the Savior taught, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:17). Of primary importance is the application of gospel knowledge to repent and walk the covenant path, starting with baptism, and to help others do the same. The promise is healing, comforting, liberating, strengthening, and protecting by Christ for ourselves and all others when we do so.

When we have done as Nephi has instructed and received God’s word and sincerely decided to follow the example of the Son by repenting and being baptized, by which we make sacred covenants, we are then “in this strait and narrow path which leads to eternal life.” Actually, we “have entered in by the gate; [we] have done according to the commandments of the Father and the Son; and [we] have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if [we] entered in by the way [we] should receive” (v 18).

Lest we think that simply repenting and being baptized and receiving the Holy Ghost means we are done and can relax, Nephi asks another crucial question. “...after [we] have gotten into this strait and narrow path, I would ask if all is done?” Once again, Nephi’s answer is an emphatic “Nay.” Why? We “have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save” (v 19). Therefore, we “must press forward with a steadfastness in Christ” along the covenant path. It is not enough to make covenants, we must walk the covenant path by keeping our covenants—heeding gospel principles and the covenants we have made as we go about our daily lives.

As we press forward we are to have “a perfect brightness of hope, and a love of God and of all men.” We are to be beacons of hope and love as we reflect the light received from heaven through us to others who may have less hope and love for God and others. Why such hope and love? Because as we increasingly receive and live God’s word we become more and more determined to repent and make and keep sacred covenants. Doing so demonstrates our love of God and prepares us to better love others. Therefore, if we “press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life” (v 20).

In conclusion, Nephi declares, “this is the way.” Feasting on God’s word, demonstrating our faith by deciding to repent, thereby aligning ourselves with his word, making sacred covenants and remaining faithful to these covenants as we go about life, with hope and love for God and all His children—“this is the way.” Lest we miss the point, Nephi declares, “and there is none other way nor name [work of salvation] given under heaven whereby man can be saved in the kingdom of God.” Again, it is good to remember that the name of Christ is another way of saying, the work of Christ—the work of redemption, salvation, and exaltation (see Alma 12:33). Nephi then concludes, “this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost” (v 21).

What are we to derive from all this in terms of correct principles by which we can abide in our daily choices? I would offer a the following, while inviting you to make your own list from the verses we have reviewed in this writing:

We are to seek for and receive God’s word
As we learn God’s word we will see the need to make changes—we will need to repent
As we repent we will want to make and keep sacred covenants, starting with baptism, and the weekly renewing of those covenants through worthily partaking of the sacrament, so we remember God and the covenant path
We must walk the covenant path without hypocrisy, with hope, with love for God (see John 14:15) and others. As we do so, God will bless us with the companionship of the Holy Ghost, which will invite us to learn more, repent more, covenant more, receive more, learn more, repent more, covenant more...filling us with hope and love as we do so.

As I have chosen to live true to these precepts I am much happier and hopeful than before, and my love for God and others grows. I want to show my love for God by becoming more repentant and better keeping His commandments. And I want to show my love for others by helping them do the same. When I choose otherwise I am less authentic, have less love of God and others, and less hope. As we learn from both Lehi’s and Nephi’s visions of the tree, we can all wander from the path. Nephi is trying to help us find, re-find, and stay on the covenant path. Hence, he declares, “this is the way.” I join my witness with Nephi that “this is the way.”

Question - can we follow Jesus save we shall be willing to keep the commandments of the Father? (2 Nephi 31:10)

As Nephi prepared to conclude his record he wrote that “the things which I have written sufficeth me, save it be a few words which I must speak concerning the doctrine of Christ” (2 Nephi 31:2). He intended to speak plainly so we understand. He reminds us that he had taught earlier “concerning that prophet which the Lord showed unto [him], that should baptize the Lamb of God, which should take away the sins of the world” (v 4). To help us understand the importance of Jesus’ baptism, Nephi observed, “if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water!” (v 5).

Nephi’s observation sets up his asking two intriguing questions: how “the Lamb of God did fulfil all righteousness in being baptized by water?" And, "Know ye not that he was holy?” (v 6-7). In other words, if Christ was a holy being, without sin, why did he need to get baptized? If baptism is for cleansing us from sin, why did Christ, who was sinless and pure, need to get baptized? Careful pondering of such inspired questions can open us to inspiration from heaven. We are blessed by Nephi sharing what he had learned in answer to these questions.

Nephi explains that “notwithstanding he being holy, he showeth unto the children of men that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments.” As a result, “after he was baptized with water the Holy Ghost descended upon him in the form of a dove” (v 8). Christ shows us the way to the Father, and that includes baptism. Baptism is about making a covenant that we renew each week and spend a lifetime trying to keep. The cleansing effect of baptism for each of us comes as we keep those covenants and thereby receiving the Spirit who actually does the cleansing. When we don’t keep the covenant of baptism we must repent to align ourselves once again with the covenant. This is a lifetime pursuit and process and will stretch far into the future after mortality.

Nephi then notes that this act of being baptized by the Holy Lamb of God shows us, the children of men, “the straitness of the path, and the narrowness of the gate, by which [we] should enter, he [Christ] having set the example before [us]” (v 9). Nephi then notes why all this is relevant to you and me in pointing out that Christ said, “follow thou me.”

Having reviewed the baptism of Christ and how that serves as an example, Nephi asks an almost rhetorical question, “can we follow Jesus save we shall be willing to keep the commandments of the Father?” (v 10). What a question! This is a question for everyone—particularly a serious disciple. The answer is an obvious and emphatic, “No!” There is no way we can follow Christ without being willing to “keep the commandments of the Father,” just as Jesus did.

Jesus’ existence from the beginning, the core of his character, is a consistent manifestation of His determination to obey The Father and to invite and make it possible for you and me to do the same. It was Christ who taught his disciples, “My meat is to do the will of him that sent me, and to finish his work” (John 4:34); and, “The Son can do nothing of himself, but what he seeth the Father do” (John 5:19); and, “I seek not mine own will, but the will of the Father which hath sent me” (John 5:30); and, “I do always those things that please [The Father]” (John 8:29); and, the exclamation point on Christ’s obedience to the Father was manifest as the weight of his atoning work began to descend in full force upon him, “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matthew 26:39, see also Mark 14:36). So, the question stands, “can we follow Jesus save we shall be willing to keep the commandments of the Father?” Again, the answer is an obvious and emphatic, NO!

As though we needed more support for Nephi’s answer to his own question, he provides one of the few quotes we have of The Father, “Repent ye, repent ye, and be baptized in the name of my Beloved Son” (v 11). To which the son adds, “He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do” (v 12). There are no favorites in the Father’s plan. He offers to us the same he offers His Beloved Son. The issue is whether we will follow The Son and thereby receive what he offers The Son.

Lest we think this is just theatre, Nephi admonishes that it is not enough that we simply go through the motions of being baptized. Instead, we must “follow the Son, with full purpose of heart, acting no hypocrisy, and no deception before God, but with real intent.” To be true to his intention of being plain-spoken Nephi gets very specific about what he means by this. To “follow the Son, with full purpose of heart, acting no hypocrisy, and no deception before God, but with real intent” means:

repenting of our sins
witnessing unto the Father that we are willing to take upon us the name of Christ, by baptism—yea, by following our Lord and our Savior down into the water, according to his word

In the original Greek of the New Testament the word repent is derived from the Greek word metanoia. As President Russell M. Nelson taught,

Thus, when Jesus asks you and me to “repent,” He is inviting us to change our mind, our knowledge, our spirit—even the way we breathe. He is asking us to change the way we love, think, serve, spend our time, treat our wives, teach our children, and even care for our bodies.

Repenting of our Sins

The question is whether we will repent. Whether we will accept the invitation of the Savior to “change the way we love, think, serve, spend our time, treat our [spouses], teach our children, even care for our bodies.” This is to be a complete conversion of our whole soul to align with God’s will at all times, in all places, in all things—just like the Savior does (see Mosiah 18:9). This is how we follow him.

There appears to be no exceptions provided by Christ or The Father. One might be tempted to ask, but Christ never repented since he was sinless, so why must we repent? How is our repenting following Christ since he did not repent? Asking such questions suggests we might want to study the topic of hard-heartedness (http://www.themostcorrectbook.org/2021/02/question-why-is-it-that-ye-can-be-so.html). Regardless, why the need for repentance for all of us? Because the Father will not compromise our agency. We must choose to be changed through repentance and the grace provided through the atonement of His Son that can heal, liberate, strengthen, and protect. This means we must choose to have our desires, thoughts, actions, and words changed to align with the Father and The Son. On Sundays, we call it repentance. In this light, repentance is the key to truly becoming free through the atonement of Christ.

We are all to repent and walk the covenant path with full purpose of heart. Again, this is not theatre for Sundays. This is the ultimate and most important 7X24X365 labor in which we can engage in this life. This is not about making or following our own path. Rather, it is about following Christ—walking His path, the covenant path. It does not matter whether we are a new convert or a lifelong member and descendant of early pioneers, male or female, old or young, conservative or liberal, rich or poor, bond or free, black or white, educated or unschooled. Nor does the Father and the Son limit the need for repenting to before baptism, or shortly thereafter. This is an eternal covenant path, which we will walk forever to follow the example of the Son. The only exception noted in the Book of Mormon is for “little children” who “need no repentance, neither baptism” because they are not “accountable” (see Mormon 8:10-15).

Taking Upon Us the Name of Christ

We get a key insight into what “the name of Christ means” from Alma’s instruction to Zeezrom. He explained that God called “on men, in the name of his Son, (this being the plan of redemption which was laid)...(Alma 12:33).” The “name of Christ” is shorthand for “the plan of redemption.” Therefore, when we take upon ourselves the name of Christ through baptism and reaffirm that covenant by partaking of the sacrament, we are agreeing to participate in the plan of salvation, and help others do the same. The label is not enough. We must not only be known as Christians by name, but we must be engaged in Christ’s work—the work of salvation.

However, Nephi reminds us that “After [we] have repented of [our] sins, and witnessed unto the Father that [we] are willing to keep [His] commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yea, even with the tongue of angels, and after this should deny me, it would have been better for [us] that [we] had not known [Him]” (v 14). This is one of the more stern declarations of the Savior in holy writ. These are not words with which we should trifle. To provide the ultimate emphasis to the Son’s declaration, Nephi again quotes the Father, “Yea, the words of my Beloved are true and faithful. He that endureth to the end, the same shall be saved” (v 15). Those who choose otherwise do not receive the same reward as The Son.

What does Nephi conclude from all this? “...unless a man shall endure to the end, in following the example of the Son of the living God, he cannot be saved” (v 16). It is not enough to know of Christ and his example. We must follow the example of the Son. Our recognition of Christ must evolve to adoration, but then mature to consistent and everlasting emulation. Therefore, Nephi calls us to action—“do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost” (v 17).

Learning the gospel is not an exercise in simply acquiring gospel stories, facts, and figures or memorizing a handful of scriptures to be quoted on demand as though we are preparing for a quiz or game show. No, when it comes to gospel knowledge, it is to be acted upon, it is to be applied in our own lives, it is to shape all that we desire, think, say, and do, and we are to help others do the same. As the Savior taught, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:17). Of primary import is the application of gospel knowledge to repent and walk the covenant path, starting with baptism. The promise is forgiveness and healing for ourselves and others when we do so.

When we have done as Nephi has instructed and received God’s word and sincerely decided to follow the example of the Son by repenting and making covenants we are then “in this strait and narrow path which leads to eternal life.” Actually, we “have entered in by the gate; [we] have done according to the commandments of the Father and the Son; and [we] have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if [we] entered in by the way [we] should receive” (v 18).

Lest we think that simply repenting and being baptized and receiving the Holy Ghost means we are done and can relax, Nephi asks another crucial question. “...after [we] have gotten into this strait and narrow path, I would ask if all is done?” Nephi’s answer is an emphatic “Nay.” Why? We “have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save” (v 19). Therefore, we “must press forward with a steadfastness in Christ” along the covenant path.

As we press forward we are to have “a perfect brightness of hope, and a love of God and of all men.” We are to be beacons of hope and love as we reflect the light received from heaven through us to others who may have less hope and love for God and others. Why such hope and love? Because as we receive God’s word we become more and more determined to repent and make and keep sacred covenants. Doing so demonstrates our love of God and prepares us to better love others. Therefore, if we “press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life” (v 20).

In conclusion, Nephi declares, “this is the way.” Feasting on God’s word, deciding to repent and aligning ourselves with his word, making sacred covenants and remaining faithful to these covenants, with hope and love for God and His children—“this is the way.” Lest we miss the point, Nephi declares, “and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God.” Again, it is good to remember that the name of Christ is another way of saying, the work of Christ—redemption, salvation, exaltation (see Alma 12:33). Nephi then concludes his message that what he has shared "is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost” (v 21).

What are we to derive from all this in terms of correct principles to guide us in our daily choices? I would offer the following, while inviting you to make your own list from this chapter:

We are to seek for and receive God’s word
As we learn God’s word we will see the need to make changes—we will need to repent
As we repent we will want to make and keep sacred covenants, starting with baptism, and the weekly renewing of those covenants through worthily partaking of the sacrament, so we remember and remain on the covenant path
We must walk the covenant path with sincerity, not hypocrisy, with hope, with love for God (see John 14:15) and others. As we do so, God will bless us with the Holy Ghost, which will invite us to learn more, repent more, covenant more, receive more, learn more, repent more, covenant more...filling us with hope and love.

As I have chosen to live true to these principles I am much happier and hopeful, and my love for God and others grows. I want to show my love for God by becoming more repentant and keeping His commandments. And I want to show my love to others by helping them do the same. When I choose otherwise I am less authentic, have less love of God and others, less hope. As we learn from both Lehi’s and Nephi’s visions of the tree, we can all wander from the path. Nephi is trying to help us find and stay on the path. Hence, he declares, “this is the way.” I join my witness with Nephi that “this is the way.”