The Most Correct Book: July 2017

How is it possible?

One of the great blessings provided by the Book of Mormon is the contrast between the faithless and the faith-filled. There is a particularly poignant moment early in the book between Nephi and his brothers.

After two failed attempts to retrieve the plates from Laban, that included losing property in a failed attempt to purchase the plates, Laman and Lemuel became violent toward Nephi and Sam. During the violence “an angel of the Lord came and stood before them, and he spake unto them, saying: Why do ye smite your younger brother with a rod? Know ye not that the Lord hath chosen him to be a ruler over you, and this because of your iniquities? Behold ye shall go up to Jerusalem again, and the Lord will deliver Laban into your hands” (1 Nephi 3:29.) With the message delivered, the angel departs.

I have learned to love the questions of the scriptures, particularly those spoken by the Lord and his servants. Imagine being Laman and Lemuel. You are doing something which is anything but inspired of God and suddenly an angel is asking you a question “Why do ye smite your younger brother with a rod?” There is no mention of the angel physically restraining Laman and Lemuel. The angel simply asks a question, why are you doing what you are doing? In response, Laman and Lemuel stopped their violence. What a marvelous question to ask ourselves, or one another, at any time - but particularly when we are not doing good.

The angel’s questioning why Laman and Lemuel were beating Nephi is followed immediately by an another question. Actually, it is more an announcement than a statement, “Know ye not that the Lord hath chosen him to be a ruler over you, and this because of your iniquities?” (See 1 Nephi 2:22).There is no mention of Nephi having shared the Lord’s choosing him to be a ruler over his brothers with anyone prior to this angelic announcement. Nephi may have been wondering if it was his place to make such an announcement. Or, maybe he did not understood what was meant by his ruling over his brothers. Maybe he was concerned about how Laman and Lemuel would react. Regardless Nephi’s reasoning for withholding his promised role as ruler, the heavenly decree was now out in the open.

With the two questions asked, the angel finishes his intervention with an instruction, “Behold ye shall go up to Jerusalem again, and the Lord will deliver Laban into your hands.” He then departs, leaving the four brothers alone. It seems the two questions and the announcement about Nephi being their ruler had already been forgotten once the angel told them to return to Jerusalem. In fact, all they seem to focus on was the instruction, not the announcement about Nephi's divinely appointed role.

Laman’s and Lemuel’s lack of spiritual maturity is made abundantly clear by their two questions after the angel departs, “How is it possible that the Lord will deliver Laban into our hands? Behold, he is a mighty man, and he can command fifty, yea, even he can slay fifty; then why not us? (1 Nephi 3:31) Really? How could God deliver Laban into their hands? How could the creator of the universe, the God who defeated the armies of Egypt, how could this God deliver one lowly man? Even if they did not believe accounts of God being the creator of the universe or the conqueror of Egypt, they themselves had been shaken physically just days before (see 1 Nephi 2:11-14). They knew first hand a small part of God's power. And, they had just seen an angel that had dealt with them by simply asking a question. Now they were asking how God could possibly deal with a Laban and however many he commanded?

As easy as it is to scratch my head over Laman and Lemuel, I have to wonder how many times I have been Laman and Lemuel and wondered how God could ever do something he promised, or something in which I have been involved. For example, when I was a young man President Kimball shared his vision for how the gospel would be preached to the entire world. I remember him speaking of teaching souls currently behind the Iron Curtain and wondering “how is it possible?” Little did I know that just a few years later, in a rather miraculous way, the people overwhelmed the wall for all the world to see and I ended up in Russia witnessing the miraculous change first hand.

In contrast, faithful Nephi responds to Laman’s and Lemuel’s faithless questions with a rallying cry and a question of his own. Having heard the same angel’s command and promise, Nephi exhorts, “Let us go up again unto Jerusalem, and let us be faithful in keeping the commandments of the Lord; for behold he is mightier than all the earth, then why not mightier than Laban and his fifty, yea, or even than his tens of thousands?” (1 Nephi 4:1.) Nephi's understanding of God's nature and capacity was fundamentally different from Laman's and Lemuel's. With this understanding, Nephi continues, “Therefore let us go up; let us be strong like unto Moses; for he truly spake unto the waters of the Red Sea and they divided hither and thither, and our fathers came through, out of captivity, on dry ground, and the armies of Pharaoh did follow and were drowned in the waters of the Red Sea” (1 Nephi 4:2.) The story of the Lord saving the people of Israel from Pharaoh's armies was as common knowledge as sunshine to ancient Israel. Nephi leveraged this knowledge in his rallying cry. With that said, Nephi calls for action, “Now behold ye know that this is true; and ye also know that an angel hath spoken unto you; wherefore can ye doubt? Let us go up; the Lord is able to deliver us, even as our fathers, and to destroy Laban, even as the Egyptians” (1 Nephi 4:3.) Indeed, how is it that Laman and Lemuel could doubt having had the experiences they had had with God shaking them and now with an angel? This is a question that is answered over and over again throughout the Book of Mormon (see https://www.themostcorrectbook.org/2021/02/question-why-is-it-that-ye-can-be-so.html for a summary of why people doubt in the Book of Mormon).

In response, Laman and Lemuel, “were yet wroth, and did still continue to murmur; nevertheless they did follow” Nephi to “the walls of Jerusalem” (1 Nephi 4:4.) We should not always expect followers to be happy, despite our most sincere efforts to help them make good choices.

What are the precepts to be derived from this account? First, it seems there is a slippery slope by which our murmuring, mocking, anger, and violence can quickly lead to our questioning God’s power to accomplish his purposes. Therefore, we should avoid murmuring, mocking, anger, and violence. Second, the faithless can be stirred to at least go along with those seeking to do God’s will, even while not being happy about it. Therefore, we should give no heed to the murmuring, mocking, anger, and violence and instead encourage faithfulness to God to help achieve his purposes. Third, our questions reveal a great deal about our faith. Therefore, we should learn to ask inspired questions. For me, these precepts have proven incredibly helpful in my desire to draw closer to God, when I abide by them.

He knew that I had been blessed of the Lord

Immediately after the Lord promised to Nephi that he would prosper if he were obedient (1 Nephi 2:19-24), Nephi’s obedience was tested by the Lord. It was a test that also helped the Lord accomplish his purposes. This is a common pattern throughout The Book of Mormon.

“Nephi, returned from speaking with the Lord” to his father Lehi who told him, “Behold I have dreamed a dream, in the which the Lord hath commanded me that thou and thy brethren shall return to Jerusalem. For behold, Laban hath the record of the Jews and also a genealogy of my forefathers, and they are engraven upon plates of brass. Wherefore, the Lord hath commanded me that thou and thy brothers should go unto the house of Laban, and seek the records, and bring them down hither into the wilderness” (1 Nephi 3:1-4.)

Lehi had already shared this commandment from the Lord with Nephi’s brothers. True to form, they were murmuring again even after having been shaken so recently (1 Nephi 2:14.) A short memory is a common characteristic of the murmurer. On the other hand, remembering is a common characteristic of the diligent disciple and is an essential purpose of partaking of the sacrament each week.

The reaction by Nephi’s brothers to the Lord’s command through Lehi is simple, “It is a hard thing which [Lehi] required of them.” We are not given details as to why they felt it was hard. Maybe they knew of Laban and of his hardness. Maybe the journey from Jerusalem had been hard and they were not looking forward to doing it again. Maybe the thought of seeing, and then leaving again, their possessions was just too hard. Whatever the reason, they felt the command was “a hard thing.”

The other characteristic of the murmurer revealed in this interaction is that Laman and Lemuel did not recognize the source of the command - “they knew not the dealings of that God who had created them” (1 Nephi 2:12.) They felt Lehi’s delusions were continuing with this “command” to to go get the plates.

It seems Nephi had not yet told Lehi about his experience with the Lord at this point. Lehi exhorted Nephi, “I have not required it of them...it is a commandment of the Lord. Therefore, go, my son, and thou shalt be favored of the Lord, because thou hast not murmured” (1 Nephi 3:5-6.) Notice that Lehi did not say anything about the difficulty of the command from the Lord. His is a silent acknowledgement that what was being asked was hard and likely dangerous. No doubt this contributed to an anxiousness in Lehi’s plea to Nephi. But there is a more important reason for his anxiousness. He had been commanded of the Lord to send his sons back to Jerusalem to retrieve the plates of brass from Laban. So far, none of his sons were willing to go. If Nephi would not obey the command what was Lehi to do?

In contrast to his brothers Nephi responds with one of the most famous expressions of faith in The Book of Mormon, if not all of scripture, “I will go and do the things which the Lord hath commanded.” Why? “For I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them” (1 Nephi 3:7.) Much has been written and spoken about this concise and inspiring expression of faith. It is an example to every believer and has been an inspiration to me throughout my life. This has proven to be a reliable precept. When I have abided by this precept, “go and do the things which the Lord hath commanded,” I have drawn nearer to God. When I have not, I have drawn away from God.

There is, however, another important precept in the verse following Nephi’s famous declaration of faith that is often overlooked. When Lehi heard Nephi say “I will go and do…For I know,” Lehi “was exceedingly glad, for he knew that [Nephi] had been blessed of the Lord” (1 Nephi 3:8.) How had Nephi been “blessed of the Lord?” I Nephi’s own words, “Behold [the Lord] did visit me, and did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers “(1 Nephi 2:16.) Was this part of what Lehi had been trying to teach his sons in that when we know the Lord’s will and go and do it the Lord will provide a way? When we are “visited” of the Lord there are two reliable evidences of the Lord’s visit. First, our hearts are softened such that we believe the words of his messengers, particularly prophets - even when they speak “hard things.” Second, we do not rebel against God like others, even close family members or friends. Third, instead of rebelling, we “go and do.” Nephi’s famous declaration “I will go and do...For I know” (1 Nephi 3:7) is evidence that the Lord did indeed “visit” him and “soften” his heart (1 Nephi 2:16.)

In summary, the precept we are offered in these few verses is that Nephi’s famous and courageous declaration, “I will go and do...For I know,” is the result of Nephi “having great desires to know of the mysteries of God” (1 Nephi 2:16) and then acting on this desire to find a private place and on his own “cry unto the Lord.” To cry unto the Lord is a specific form of seeking the Lord. Therefore, desiring, seeking, and doing are consistently connected throughout The Book of Mormon. Those who desire, seek, and act are those whom the Lord “visits” and softens to accept prophetic guidance, whether delivered by living prophets or preserved in the scriptures, and to whom the Lord provides a way to accomplish his commands as they act. Nephi’s desiring, seeking, and acting is not a mark of a “self-made” man or woman. It is a gift of grace to those who choose to desire, seek, and act. These are those whom God then visits, softens, and provides a way to do his will. Such has been my experience when I abide by these precepts. When I choose to desire, seek, and act, the Lord visits, softens, and provides a way to accomplish what he commands.

Correct Book has attached the following document:

He knew that I had been blessed of the Lord

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Keep the commandments and prosper

Precept - keep the commandments and prosper

The charge from God to keep his commandments, with the promised prosperity to those who obey, is pervasive in the Book of Mormon (e.g., 1 Nephi 4:14, 2 Nephi 1:9,20, 2 Nephi 4:4, Omni 1:6, Jarom 1:9, Mosiah 1:7, Mosiah 2:22,31, Alma 9:13, Alma 36:1,30, Alma 37:13, Alma 48:15,25, Alma 50:20, Alma 38:1, Alma 45:7-8, 3 Nephi 5:22.). The Lord gave this charge to Nephi in their first recorded interaction:

Blessed art thou, Nephi, because of thy faith, for thou hast sought me diligently, with lowliness of heart. And inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands. And inasmuch as thy brethren shall rebel against thee, they shall be cut off from the presence of the Lord. And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a teacher over thy brethren. For behold, in that day that they shall rebel against me, I will curse them even with a sore curse, and they shall have no power over thy seed except they shall rebel against me also. And if it so be that they rebel against me, they shall be a scourge unto thy seed, to stir them up in the ways of remembrance” (1 Nephi 2:19-24.)

While referred to and illustrated throughout The Book of Mormon, the charge and accompanying promise is first fulfilled in the life of Nephi and his brothers. Following Lehi’s passing, Laman and Lemuel once again murmured and sought to kill Nephi. Mercifully, the Lord warned Nephi that he “should depart...and flee into the wilderness, and all those who would go with” him (2 Nephi 5:5.) These faithful souls traveled “many days” and eventually settled in a land they called Nephi where they “did observe to keep the judgments, and the statutes, and the commandments of the Lord in all things” (2 Nephi 5:7-10.) As a result, Nephi declared “the Lord was with us; and we did prosper exceedingly” (vs. 11.) It is instructive to note how Nephi described their exceeding prosperity:

They had plenty to eat - food was not provided them without effort, but their effort to “sow seed” resulted in their reaping “again in abundance.” The same abundance resulted from their efforts to raise flocks and herds and animals of every kind (vs. 11)
They had access to scripture - Nephi “brought the records which were engraven upon the plates of brass” (vs. 12)
They bore and raised children - “And it came to pass that we began to prosper exceedingly, and to multiply in the land” (vs. 13.)
They were protected - again, their protection was not provided without effort. Nephi explains that he “did take the sword of Laban, and after the manner of it did make many swords, lest by any means the people who were now called Lamanites should come upon us and destroy us; for I knew their hatred towards me and my children and those who were called my people” (vs. 14)
They were able to learn new skills and knowledge - Nephi explains, “And I did teach my people to build buildings, and to work in all manner of wood, and of iron, and of copper, and of brass, and of steel, and of gold, and of silver, and of precious ores, which were in great abundance” (vs. 15.)
They built a temple - no doubt the skills they learned allowed them to build shelter for themselves, but no mention is made of houses or any other building. The only specific building mentioned is the temple - “I, Nephi, did build a temple; and I did construct it after the manner of the temple of Solomon save it were not built of so many precious things; for they were not to be found upon the land, wherefore, it could not be built like unto Solomon’s temple. But the manner of the construction was like unto the temple of Solomon; and the workmanship thereof was exceedingly fine” (vs. 16.)
They became industrious - “And it came to pass that I, Nephi, did cause my people to be industrious, and to labor with their hands (vs. 17.)
They established a government - “And it came to pass that they would that I should be their aking. But I, Nephi, was desirous that they should have no king; nevertheless, I did for them according to that which was in my power” (vs. 18.)

Today, many might call this a rather spartan, certainly not a prosperous, lifestyle. No mention is made of vacations, recreation, fashion, housing, transportation, entertainment, and other such modern attributes of today’s “prosperity.” Nonetheless, Nephi says they “prospered exceedingly” (vs. 11.) If offered such prosperity today, would we be exploring our options to find a more palatable, if not more popular, prosperity? Does our modern day definition of prospering distort the Lord’s definition of prospering? Which type of prosperity do I really want?

Given this summary of how the Lord had fulfilled the promise of prosperity, Nephi continues with his description of how the Lord’s promise had been fulfilled:

And behold, the words of the Lord had been fulfilled unto my brethren, which he spake concerning them, that I should be their ruler and their teacher. Wherefore, I had been their ruler and their teacher, according to the commandments of the Lord, until the time they sought to take away my life. The word of the Lord was fulfilled which he spake unto me, saying that: Inasmuch as they (Laman, Lemuel, and their followers) will not hearken unto thy words they shall be cut off from the presence of the Lord. And behold, they were cut off from his presence” (vs. 19-20.)

A question that might be asked is, what is meant by Laman, Lemuel, and their followers, being “cut off from the presence of the Lord?” It seems that Nephi and his people had a temple and Laman and Lemuel and their people did not. Why was this the case? They had rejected the Lord’s chosen servant, Nephi. As a result, they did not have access to the temple, and thereby, the presence of the Lord.

In contrast to Laman and Lemuel being cut off from the Lord, it is interesting that Nephi claims just the opposite for himself and his brother Jacob:

And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him. And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words (2 Nephi 11:2-3.)

It would appear their access to a temple had resulted in their literally enjoying the presence of the Lord.

The reality is that Laman and Lemuel cut themselves off from the presence of the Lord by rejecting Nephi as their divinely appointed ruler and teacher and thereby rejecting the Lord and his commandments. Laman and Lemuel would “not have him to be our ruler.” Why? “for it belongs unto us, who are the elder brethren, to rule over this people” (2 Nephi 5:3.) Lest we think ourselves better than Laman and Lemuel, we may be tempted at times to refuse a leader and their teachings because of their age, whether because they are too young, as with Laman and Lemuel, or because they are too old. But there may be a variety of other reasons for rejecting those the Lord calls - wrong political persuasion, too poor, too wealthy, too educated, not educated enough, too good looking, not good looking enough, too well dressed, not well dressed enough, not in line with the politics of the day, speaking out a little too much (or not enough), suggesting I need to repent...The reasons go on and on. Just as with Laman and Lemuel, as a result of rejecting a divinely appointed leader we reject the temple and thereby cut ourselves off from the presence of God.

In summary, the precept of obedience to God’s commandments results in real prosperity. The required obedience includes being obedient to God's prophets. I have prospered exceedingly, just like Nephi and his people. I have also seen the same realized in the lives of many, many others - just as promised by God.

Correct Book has attached the following document:

Keep the commandments and prosper

Murmuring

In the very first chapter of The Book of Mormon, Lehi is introduced as someone living near Jerusalem when “there came many prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be destroyed” (1 Nephi 1:4.) It would appear the prophesying had an impact on Lehi because as he “went forth” from hearing the prophets and “prayed unto the Lord, yea, even with all his heart, in behalf of his people” (1 Nephi 1:5.) This suggests that Lehi accepted what the prophets taught and prayed the same for the rest of Jerusalem.

In response to Lehi’s sincere prayer in behalf of his people “he saw and heard much” in two revelatory experiences, that included seeing God and Christ, the ministry of the Savior and the Twelve, and being given a book to read “concerning the destruction of Jerusalem” (1 Nephi 1:6-13.) Lehi’s reaction to these revelations was one of praising God and expressing particular gratitude to God that, “because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish!” (1 Nephi 1:14.)

The natural outcome of Lehi’s receiving this revelation was that he joined the “many prophets” in Jerusalem and “went forth among the people, and began to prophesy and to declare unto them concerning the things which he had both seen and heard” (1 Nephi 1:18.) Those to whom God and his purposes are revealed will naturally want to share with others out of sincere love.

As is often the case, however, the people of Jerusalem were not pleased with Lehi’s adding his witness to that of the prophets. Whatever the motivation, the people reacted in three ways that are as instructive as they are predictable:

Mocking - “The Jews did mock him because of the things which he testified of them” (1 Nephi 1:19.)
Anger - “when the Jews heard these things they were angry with him; yea, even as with the prophets of old” (1 Nephi 1:20.)
Violence - Just as with the prophets of old “whom they had cast out, and stoned, and slain,” with Lehi, the Jew’s “also sought his life” (1 Nephi 1:20.)

Mocking, anger, and violence in reaction to prophetic warnings are as common as they are old and predictable. The three behaviors represent a progression of rejection toward divinely commissioned messengers and those who follow them. It begins with mocking, which is intended to play off the common desire to be socially accepted, if not to be liked or even popular. The mocking can be subtle or aggressive. Often there is a great deal of sophistry in the use of mocking since the mocker would not want to appear uncivilized or crass in their behavior. It is a heavy load for the mocker to have to tolerate the ignorant person of faith so a little subtlety is in order. Mocking, in all its forms, serves as a common tool for enforcing social norms to which someone may subscribe. The same seems true today.

When the desired effect of mocking is not realized then the mocker may enlist others to join in—if one is not enough then certainly more numbers will do the trick. When the mocking proves futile then the mocking turns to anger. The mocker has exercised such compassion using social pressure, why shouldn’t they react more aggressively if prophets and believers are not going to be rational (to the mind of the mocker) in their reaction to mocking? If prophets and their followers are not going to be reasonable and stop such silliness, why shouldn't a rational person get angry?

When anger does not even work then the believers must go—whatever that may require—withholding essentials, punishing, and in some cases killing. Again, the non-believer has provided the believers plenty of opportunities to come to their senses. Since believers are not going to be reasonable by persisting in their calls for repentance and obedience to God, they simply must go.

The latter-day disciple will be tested when they experience mocking, anger, and violence toward latter-day prophets, other believers, or themselves. Therefore, we should not be surprised if our heeding the words of latter-day prophets results in our experiencing a little mocking, anger, and violence ourselves. This is a critical precept for the disciple to comprehend and accept. The believer must know when to be concerned about themselves. When we begin to mock, become angry towards, or threaten harm to another because of their witness of truth we should be very concerned about our own spiritual status. We are on a very slippery slope.

Back to Lehi. After being warned of the Lord of threats on his life by the Jews, Lehi obeys the Lord and leaves “his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and [takes] nothing with him, save it were his family, and provisions, and tents, and departed into the wilderness” (1 Nephi 2:4.) After traveling for three days the family sets up camp by the side of a river. Lehi constructs an altar of stones and offers sacrifice and thanks to God.

Lehi then turns his attention to his two oldest sons, Laman and Lemuel, pleading with them to be faithful. Why? “...because of the stiffneckedness of Laman and Lemuel; for behold they did murmur in many things against their father.” Apparently a pattern had emerged with Laman and Lemuel that may well have been manifest long before the family’s excursion into the wilderness. They “did murmur in many things against” Lehi. Why? Laman and Lemuel believed Lehi “was a visionary man, and had led them out of the land of Jerusalem, to leave the land of their inheritance, and their gold, and their silver, and their precious things, to perish in the wilderness. And this they said he had done because of the foolish imaginations of his heart” (1 Nephi 2:9-11.)

For Laman and Lemuel, their father’s actions simply did not make sense. It seems reasonable to assume that Lehi’s family was fortunate in the sense of material blessings including gold, silver, and precious things. No doubt this wealth included social wealth including friends, status and prowess. Laman and Lemuel were missing the life they left, and Lehi’s “visions” were the reason. They were likely asking themselves, “What would possess a man to leave such prosperity and the security of a city like Jerusalem and run off into the wilderness?”

Then Nephi offers the inspired explanation for why Laman and Lemuel were murmuring:

...they did murmur because they knew not the dealings of that God who had created them. Neither did they believe that Jerusalem, that great city, could be destroyed according to the words of the prophets. And they were like unto the Jews who were at Jerusalem, who sought to take away the life of my father (1 Nephi 2:12-13.)

Like the people of Jerusalem, Laman and Lemuel were engaged in the same behavior - mocking, anger, and violence. No doubt they had noticed the people’s reaction to Lehi. What Nephi adds, however, is an explanation as to why they murmured. Notice the three critical insights in Nephi’s explanation of why Laman and Lemuel murmured. They murmured because they:

“knew not the dealings of that God who had created them” - plain and simple, murmuring comes from ignorance, whether temporal or spiritual ignorance. Spiritual murmuring comes of ignorance about God and his dealings - with each of us individually or with mankind generally. The irony is that often people who murmur believe they are more informed. As a result, they do not view themselves as murmurers. Ironically, the murmurer considers themselves more enlightened so they prefer the more sophisticated descriptor, skeptic.
they did not “believe that Jerusalem, that great city, could be destroyed according to the words of the prophets.” The issue here is not the specific prophecy regarding Jerusalem, but their lack of belief in prophets overall - particularly when they call for repentance.
“...they were like unto the Jews who were at Jerusalem, who sought to take away the life of my father.” Murmurers have a particular disdain for prophets, particularly when the prophet calls them to repentance. Left unchecked, their disdain for those who raise a warning voice, or even believers at large, can devolve from mocking into anger and violence.

Murmuring, then, is shorthand in The Book of Mormon for mocking, anger, and violence toward God and his servants - whether prophets or the simplest of disciples. What is on display when we murmur is our ignorance of God and his dealings with us or others. The Book of Mormon is filled with examples of mocking, anger, and violence toward the faithful including the Book of Mormon anti-Christs Sherem (Jacob 7), Nehor (Alma 1), and Korihor (Alma 30); Alma the younger and the sons of Mosiah (Mosiah 27:8-9); King Noah and his wicked priests (Mosiah 12-21), Amalekiah (Alma 46-51) and many others.

Each aspect of murmuring (mocking, anger, and violence toward God and those who seek him) will receive specific attention in other articles. But the point to be made here that really speaks to the precept to be derived for the latter-day disciple is found in what happens next. After giving Laman and Lemuel a charge to be faithful, aided by the Spirit, Lehi rebukes Laman and Lemuel with such power “their frames did shake before him. And he did confound them, that they durst not utter against him; wherefore, they did as he commanded them” (1 Nephi 2:14.)

No doubt, this experience had a powerful effect on Laman and Lemuel, at least for a brief period, but it seems to have profoundly captured Nephi’s attention. Nephi had seen all that had happened with his father’s joining his voice with that of the other prophets in Jerusalem. Just like Laman and Lemuel, he had seen the people’s reaction to his father’s testimony to the people. He had observed Laman and Lemuel “murmur in many things.” And now he saw the effect of a powerful rebuke by the Spirit leaving them physically shaken. There had to be a better way. All this seems to have contributed to Nephi’s “having great desires to know of the mysteries of God” - understanding what can only be understood by the power of the Spirit - particularly prophetic pronouncements.

Clearly, Laman and Lemuel did not understand, and the result of murmuring did not look appealing both in terms of having to put up with their murmuring, and seeing them physically shaken by the Spirit as a rebuke for their murmuring. Wherefore, Nephi “did cry unto the Lord.” There is no mention in the record of Laman and Lemuel seeking to know the truth of what Lehi was being told by the Spirit - whether warning the people of Jerusalem or leading his family into the wilderness. The result of this effort? Nephi explains that the Lord “did visit me, and did soften my heart that I did believe all the words which had been spoken by my father.” wherefore, I did not rebel against him like unto my brothers” (1 Nephi 1:16.) Laman and Lemuel murmured because “they knew not the dealings of that God who had created them,” so Nephi was going to do just the opposite, learn about the dealings of that God who had created them!

What is the precept to be derived from all this? Murmuring is a slippery spiritual slope that all too often leads to mocking, anger, and even violence against, prophets and believers alike. The antidote to murmuring is submissiveness, seeking to know the dealings of God with his children at large and with us personally. Seeking God softens our hearts towards his prophets and believers when we seek after him. We will see this contrast illustrated again between Nephi and Laman and Lemuel later (1 Nephi 15:1-9) and throughout the rest of The Book of Mormon. The fundamental issue with murmuring is that, left unchecked, murmuring goes well beyond the dictionary definition of “a subdued or private expression of discontent or dissatisfaction” and becomes mocking, anger, or violence toward God and his servants and disciples at large.

The other precept to be learned is that discipleship is risky business in a society that knows less and less about the dealings of God with his children! The irony in all this is the more the disciple desires and seeks to learn about, follow, and serve Christ, the greater the likelihood they will experience mocking, anger, and even violence, but they will not murmur themselves.

Therefore, a question we should ask ourselves is, “Am I murmuring? Am I mocking or growing angry or violent toward God’s prophets or his people?” Recognizing when we are mocking is an early warning that we are on the slippery slope of murmuring.