Neat and comely

In the Book of Mormon clothing and appearance are frequently used to describe both the rebellious and the striving disciple. The contrast is proximate and stark in Alma chapter 1.

At the beginning of the chapter we read of the antichrist Nehor, who was so successful in delivering his deceitful message (see Alma 1:3-4) that his followers gave him money. As a result “...he began to be lifted up in the pride of his heart, and to wear very costly apparel” (Alma 1:6). In contrast, toward the end of this same chapter, the humble faithful are described with these words:

...they did impart of their substance, every man according to that which he had, to the poor, and the needy, and the sick, and the afflicted; and they did not wear costly apparel, yet they were neat and comely (Alma 1:27).

The word comely is not commonly used today. It is defined as “pleasant to look at; attractive.” At the heart of this proximate contrast regarding clothing are two dimensions:

• The cost of the apparel
• The purpose of the apparel

In the case of Nehor, his preaching was a means of getting money for himself which was used to acquire costly apparel, which was a manifestation of his pride. In the case of the faithful, they were generous with the poor, needy, sick and afflicted. Unlike Nehor, they did not wear costly apparel, yet they were pleasant to look at and attractive (comely).

Other examples of references to clothing include Lehi’s dream. While Lehi was describing the occupants of the great and spacious building, he noted:

...it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were 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).

It is reasonable to link the exceedingly fine dress with the attitude of mocking others - particularly mocking those who don’t give heed to those with the exceedingly fine dress (1 Nephi 8:33). The proud hate to not be noticed. The symbolism seems to associate prideful mocking of others with excess in appearance. This could reasonably include anyone who uses clothing to distinguish themselves in a wide variety of ways. In Lehi’s dream there is no mention of the attire of those who were on the path or at the tree partaking of the fruit. Could it be that the “neat and comely” appearance of those on the path or at the tree was simply not noteworthy because they were focused on more important things?

There are other examples in the Book of Mormon in which clothing and appearance are used to describe the rebellious. One of the more detailed descriptions is in Nephi’s account of the “great and abominable church” (see http://www.themostcorrectbook.org/2017/09/the-great-and-abominable-church.html for insight regarding the great and abomniable church). While being shown this church in vision, Nephi explains:

And I also saw gold, and silver, and silks, and scarlets, and fine-twined linen, and all manner of precious clothing; and I saw many harlots. And the angel spake unto me, saying: Behold the gold, and the silver, and the silks, and the scarlets, and the fine-twined linen, and the precious clothing, and the harlots, are the desires of this great and abominable church. And also for the praise of the world do they destroy the saints of God, and bring them down into captivity (1 Ne. 13:5-8).

A key part of Nephi’s description is that the gold, silver, silks, scarlets, fine-twined linen, precious clothing, and “harlots” (or those who sell themselves for whatever purpose), are “the desires of this great and abominable church.” Their focus was on appearance, pleasure, and praise, which they felt justified their seeking to “destroy the saints of God, and bring them down into captivity.” There is an ominous message to the latter-day saints of God in the description “for the praise of the world do they (those belonging to the great and abominable church) destroy the saints of God, and bring them down into captivity.” The word “captivity” can be interpreted in a variety of ways - not just physical bondage as in the days of ancient Rome. There are a wide variety of ways by which people are held captive today. For example, many today are held captive politically, intellectually, socially, or economically. In fact, fashion can be a means of captivating another. When we allow others to limit our choices we are allowing ourselves to become captive.

Another example regarding apparel. As Jacob addressed the people at the temple to confront them regarding their sins. He observed:

the hand of providence hath smiled upon you most pleasingly, that you have obtained many riches; and because some of you have obtained more abundantly than that of your brethren ye are lifted up in the pride of your hearts, and wear stiff necks and high heads because of the costliness of your apparel, and persecute your brethren because ye suppose that ye are better than they (Jacob 2:13).

There it is again, the role of apparel as a descriptor of the rebellious and proud who look down on others. Notice the association Jacob makes, prosperity results in abundance, which results in pride. This pride is manifest in “the costliness of your apparel.” This leads to “persecution” of others. Why? Because we think we are better than another because of how we appear? I deliberately use the pronoun we, lest we think we are immune from such feelings and behavior. This prideful disdain for others can result in the impoverished being refused access to places of “worship”, as with the case of the Zoramites, “because of the coarseness of their apparel” (Alma 32:2). The faithful must guard against any such exclusions - whether explicit or implicit.

Lest we think this is a problem in the past, Moroni, after having experienced the destruction of his people, writes:

Behold, I speak unto you as if ye were present, and yet ye are not. But behold, Jesus Christ hath shown you unto me, and I know your doing. And I know that ye do walk in the pride of your hearts; and there are none save a few only who do not lift themselves up in the pride of their hearts, unto the wearing of very fine apparel, unto envying, and strifes, and malice, and persecutions, and all manner of iniquities; and your churches, yea, even every one, have become polluted because of the pride of your hearts. For behold, ye do love money, and your substance, and your fine apparel, and the adorning of your churches, more than ye love the poor and the needy, the sick and the afflicted (Mormon 8:35-37).

The love of money, substance, fine apparel, adorning of “churches” (which are not necessarily religious structures or organizations) is more important than the love of the poor, needy, sick, and afflicted. Does that describe us? An important question to ask ourselves, and answer, regularly.

When Alma decided to relinquish his judgeship and devote himself to the ministry, he wrote that  the people of the church:

...began to wax proud, because of their exceeding riches, and their fine silks, and their fine-twined linen, and because of their many flocks and herds, and their gold and their silver, and all manner of precious things, which they had obtained by their industry; and in all these things were they lifted up in the pride of their eyes, for they began to wear very costly apparel” (Alma 4:6).

Not only can our apparel manifest our pride, it can also feed our pride.

Obviously, there is nothing inherently evil in cloth. As with everything in this world, most substances can be used for good or evil. Unfortunately, the substance cloth can be used by an individual to appear superior to another. We should remember that among the things God hates “a proud look” is first on the list (Proverbs 6:16-19).

In contrast, there is a consistent description of how the faithful disciples regard the role of clothing:

While describing the efforts of his people to provide for themselves, King Zeniff instructed his people to make “cloth of every kind, that [they] might clothe [their] nakedness” (Mosiah 10:5)

During a period of particular righteousness, almost identical language of that describing Zeniff’s people is used to describe the Nephites - they “did make all manner of cloth, of fine-twined linen and cloth of every kind, to clothe their nakedness” (Hel. 6:13).

The Jaredites also described the making of apparel with similar language, “And they did have silks, and fine-twined linen; and they did work all manner of cloth, that they might clothe themselves from their nakedness” (Ether 10:24).

These accounts connote interest in simply covering their bodies rather than trying to appear superior to another. This seems very much in the spirit of what the Apostle Paul taught his young Timothy, that he encourage “that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array” (1 Timothy 2:9). Today, the same would apply to men as well.

But why all the concern over appearance? The Apostle Peter provides a wonderful answer:

...let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price (1 Peter 3:3-4).

“A meek and quiet spirit” should be interpreted as “a gentle, mild, forgiving spirit.” This does not describe those in the great and spacious building who wore exceeding fine dress and were mocking those on the path or partaking of the fruit. Remember the Lord’s instruction to Samuel when he was searching for who the Lord had called to be King of Israel? “The Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart” (1 Samuel 16:7). Shouldn’t that be our nature as well, to look upon the heart and not the appearance? Are we like the Zoramites and exclude people from our lives and love because of their appearance?

What is the precept to be derived from all this? It seems that a focus on appearance, particularly costly clothing, is a reliable sign of pride and can also feed our pride. It appears to be a predictable characteristic of those who pridefully look down on others and can lead us to abuse and and captivate others. Contrariwise, the gospel message is to focus on “the ornament of a meek and quiet spirit, which is in the sight of God of great price.” The issue is not so much what is worn, but why it is worn. Disciples are to be neat and comely - “pleasant to look at; attractive.” Therefore, it is not likely a disciple will win any fashion shows. Rather, their clothing’s primary purpose is to “cover their nakedness”, not to draw attention to themselves or appear superior to others. Their personality is not defined or shaped by what they wear. Rather, their ornamentation is inside - a gentle, mild, forgiving spirit instead of a boastful or mocking spirit. While their modesty may elicit  mocking and laughter from the proud, it draws praise from He who matters most, and those striving to be like Him. 

My experience is that when I focus too much on appearance, if I am honest with myself, I too often look down on others. When I focus on being gentle, mild, and forgiving I learn from others - often from those who are looked down on by society. When I simply try to be “neat and comely,” to simply appear appropriate in a way that is unremarkable, I am more likely to view others as equal, to serve with and learn from them. More importantly, I seem to spend time and energy on more important issues that are central to becoming a disciple. A quote that seems to capture the essence of the issue is “I say, beware of all enterprises that require new clothes, and not rather a new wearer of clothes” (Henry David Thoreau - https://www.brainyquote.com/quotes/quotes/h/henrydavid103696.html). It has long been instructive to me that in the temples of the Lord, there is a wonderful democracy of dress in which fads and fashions are not to be found, thereby reducing the risk of prideful comparing and turning the focus on the Lord. So it should be in our daily walk of life, and not just in the holy temples.

Thou knowest that I believe

As Nephi’s own revelatory experience to understand his father’s dream began, Nephi was asked by the Spirit of God, “Behold, what desirest thou?” Nephi responded, “I desire to behold the things which my father saw.” It is instructive that Nephi’s experience begins with the Spirit inquiring about his desires. Our desires lie at the heart of our discipleship. The choosing of what we desire is likely the most fundamental expression of our agency. Our desires seem to be fundamental to the final judgement (Alma 41:3).

The Spirit then asked a second question, “Believest thou that thy father saw the tree of which he hath spoken?” To desire to know is one thing, to choose to believe is critical to coming to know. While desire may be the trigger to discipleship, belief is the catalyst. These two principles were linked by the prophet Alma when he taught every soul who searches the Book of Mormon:

if ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words (Alma 32:27).

The result of sincere desire and the choice to believe results in yet another blessing. Nephi found himself face to face with the Holy Ghost, a member of the Godhead, and is asked whether or not he believes what his father had said. There is no hiding from this eternal being who can discern our thoughts and desires. In response to the Spirit’s question “believest thou” Nephi responds, “Yea, thou knowest that I believe all the words of my father” (1 Nephi 11:2-5). What an impressive response to a searching question! Because Nephi’s desire was pure, his choice to believe was also pure. Therefore, he was able to speak boldly, and confidently, to a member of the Godhead, “thou knowest that I believe.” What a wonderful example of confidence in the presence of God, which is available to any of God’s children (D&C 121:45).

In response to Nephi’s declaration, “the Spirit cried with a loud voice, saying: Hosanna to the Lord, the most high God; for he is God over all the earth, yea, even above all. And blessed art thou, Nephi, because thou believest in the Son of the most high God; wherefore, thou shalt behold the things which thou hast desired” (1 Nephi 11:6).

The precept which we may abide is that we can have confidence, even in God’s presence, when we truly desire to see, hear, and know truth and choose to believe. I have found it particularly helpful to ask myself the two questions Nephi was asked of the Spirit:

What desirest thou?

Believest thou?

When I sincerely ask myself these two questions the Lord helps me understand what I truly desire and believe. The purer my desire and belief the greater my confidence. While some may believe that this is simply deluding oneself, my experience is just the opposite. The choice to desire to see, hear, and know the things of God coupled with the choice to believe in truth that is not seen (see Alma 32:21) results in a quiet, yet deep, confidence. This is a special form of peace that is promised to the faithful (John 14:27). This is my experience.

The "great and abominable church"

For years I puzzled over the term used by Nephi during his own revelatory experience early in the Book of Mormon - the great and abominable church - as used in 1 Nephi 13-14 and 1 Ne. 22:13–14.

I am deeply indebted to Brother Stephen Robinson, who I met years ago at Brigham Young University, for his scholarship on the meaning of the great and abominable church. I strongly encourage you to read the entire article, but let me call special attention to the beginning of the article in hopes it will entice you to study the entire article. I have found the article to be  particularly useful in understanding Nephi’s use of the term “great and abominable church.”

In 1 Nephi 13–14, [1 Ne. 13–14] the prophet Nephi relates a vision in which he saw the future of the world and its kingdoms as it related to his posterity. Nephi’s vision is the type of revelation known in biblical literature as apocalyptic, a type represented in the New Testament most fully by the Revelation of John. The two revelations have more in common, though, than apocalyptic form, for they both deal in part with an often misunderstood concept, the great and abominable church of the devil. The visions together give us prophetic information about the matter.

Before proceeding further, however, we must define some of the terms that bear upon the two visions. The Greek word apostasia (apostasy, falling away) means rebellion or revolution. It conveys the sense of an internal takeover by factions hostile to the intentions of the previous leaders. I personally prefer the translation mutiny, as it suggests that unauthorized members commandeer a ship and take it where the ship is not supposed to go. Since early Christians often thought of the church as a ship, I think mutiny conveys the sense of what Paul and others meant by the term apostasia. (See 2 Thes. 2:3.)

The word great in the phrase great and abominable church is an adjective of size rather than of quality and, like the Hebrew gadol or the Greek megas, informs us of the great size of the abominable entity. Secondary meanings might refer to great wealth or power.

The term abominable is used in the Old Testament to describe what God hates, what cannot fail to arouse his wrath. In Daniel, the abomination of desolation is that thing so hateful to God that its presence in the temple causes the divine presence to depart, leaving the sanctuary desolate. In the Old Testament, the terms translated into English as abominable or abomination (Hebrew roots shiqqutz, ta’ab, piggul; Greek Septuagint and New Testament bdelugma) are usually associated with idolatrous worship or gross sexual immorality.

The word church (Hebrew qahal or edah; Greek ekklesia) had a slightly broader meaning anciently than it does now. It referred to an assembly, congregation, or association of people who bonded together and shared the same loyalties. Thus, the term was not necessarily restricted to religious associations; in fact, in Athens the Greeks used the term to denote the legislative assembly of government.

Originally, the term ekklesia, formed from two words meaning call and out,referred to those citizens whom heralds called out or summoned to public meetings. Thus, it was an ideal word to represent the body of individuals whom God “calls out” of the world through the Holy Ghost. The civil dimension of the word appears in Acts 19:32, where assembly in the KJV is a translation of the Greek ekklesia. We must, however, remember that we don’t know the original word on the gold plates that Joseph Smith translated as church. Whatever it was, the Prophet chose to translate it as church instead of as assembly.

When we put all this together, we find that the term great and abominable church means an immense assembly or association of people bound together by their loyalty to that which God hates. Most likely, this “church” is involved specifically in sexual immorality, idolatry (that is, false worship), or both. While the book of Revelation does not use the exact phrase “great and abominable church,” both John and Nephi use a number of similar phrases to describe it. They call it the “Mother of Harlots, and Abominations,” “mother of abominations,” and “the whore that sitteth upon many waters.” (Rev. 17:1, 5; 1 Ne. 14:10–11.)

The major characteristics of the great and abominable church described in 1 Nephi may be listed as follows:

1. It persecutes, tortures, and slays the Saints of God. (See 1 Ne. 13:5.)
2. It seeks wealth and luxury. (See 1 Ne. 13:7–8.)
3. It is characterized by sexual immorality. (See 1 Ne. 13:7.)
4. It has excised plain and precious things from the scriptures. (See 1 Ne. 13:26–29.)
5. It has dominion over all the earth, among all nations, kindreds, tongues, and people. (See 1 Ne. 14:11.)
6. Its fate is to be consumed by a world war, when the nations it incites against the Saints war among themselves until the great and abominable church itself is destroyed. (See 1 Ne. 22:13–14)  (see https://www.lds.org/ensign/1988/01/warring-against-the-saints-of-god?lang=eng).

This scholarship fundamentally changed my understanding of the term “great and abominable church” as used by Nephi. Frankly, it is simply the tip of the iceberg of what Brother Robinson explains. Again, I encourage you to study the full article. I believe it is fundamental to understanding what Nephi writes regarding his vision and subsequent writings regarding the latter-days in which we live.

Knowing Good From Evil

Years ago while studying what had become one of my favorite chapters of scripture, 2 Nephi 2, a precept was opened to my mind that has had a profound effect on my discipleship and my efforts to strengthen others in their discipleship. My purpose is to share what I am learning and invite you to consider making this precept a part of your discipleship.

In the midst of explaining agency, opposition, and the Fall of Adam, Lehi teaches:

And because [Satan] had fallen from heaven, and had become miserable forever, he sought also the misery of all mankind. Wherefore, he said unto Eve, yea, even that old serpent, who is the devil, who is the father of all lies, wherefore he said: Partake of the forbidden fruit, and ye shall not die, but ye shall be as God, knowing good and evil” (2 Nephi 2:18).

After explaining the implications of the Fall of Adam, Lehi teaches his young son:

...the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given (2 Nephi 2:26).

I had read these verses literally hundreds of times in my studies over the years, but this particular morning it seems I was prepared to start learning something that had been staring me in the face for decades, every time I studied 2 Nephi 2. I do not have the words to adequately describe the power and peace of that morning. It is a treasured and deeply personal moment.

In verse 18 we are taught the archetype temptation of the adversary - “Partake of the forbidden fruit, and ye shall not die, but ye shall be as God, knowing good and evil” (2 Nephi 2:18). We might translate this verse today as “go ahead, partake of the forbidden fruit, whatever that forbidden fruit may be - sexual permissiveness, immodesty, swearing, anger, stealing, gossip, unhealthy and habit forming substances, dishonesty, unkindness, lies, or a million other forms of forbidden fruits (Mosiah 5:29). Go ahead, you won’t die. In fact, you will be even better because you will know good and evil.” Even more simply, “go ahead and enjoy the ‘forbidden fruit’ (often said with a cynical and taunting ‘ooh aaaah’), it won’t hurt you, in fact it will make you stronger because you will know good and evil!” This is the pattern of virtually every temptation - go ahead, partake of (fill in the blank)! It will not hurt you, it will make you better because you will know more - good and evil. There are a variety of succinct renditions of this pattern: ah, go ahead, its no big deal; everyone is doing it; are you too good to join in; what are you afraid of; why can't you just go along; come on, enjoy life...

In contrast, in verse 26, Nephi explains that “the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given” (2 Nephi 2:26). 

I remember feeling that I had missed something that morning as I read verse 26. My eyes wandered back over the prior verses until I reached verse 18. I scanned forward through the verses until 26, and then back and forth for several minutes. Again, I sensed I was missing something.

Then, like a lightening bolt, it jumped out at me - and versus from! Satan’s temptation was to know good AND evil, Christ’s invitation is to know good FROM evil! All of a sudden I started to think of times when I had allowed the Adversary and others to convince me to partake of whatever flavor of forbidden fruit he had offered. At the same time, I recognized the many times when the Savior had invited me to act for myself and know good from evil - warning me of the looming danger of a particular choice. The difference between the temptation of the Adversary and the invitation of Christ could not be more stark - know good AND evil versus know good FROM evil.

I have since learn that Lehi had actually introduced the precept of knowing good from evil at the very beginning of his instruction to Jacob:

And men are instructed sufficiently that they know good from evil. And the law is given unto men. And by the law no flesh is justified; or, by the law men are cut off. Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever (2 Nephi 2:5 italics added).

Then, and ever since, I began to notice that every admonition from prophets throughout the Book of Mormon that referred to the issue of choosing good or evil were that the people would know good FROM evil - not good and evil. Consider the following. Samuel calling the Nephites to repentance:

...remember, remember, my brethren, that whosoever perisheth, perisheth unto himself; and whosoever doeth iniquity, doeth it unto himself; for behold, ye are free; ye are permitted to act for yourselves; for behold, God hath given unto you a knowledge and he hath made you free. He hath given unto you that ye might know good from evil, and he hath given unto you that ye might choose life or death; and ye can do good and be restored unto that which is good, or have that which is good restored unto you; or ye can do evil, and have that which is evil restored unto you (Helaman 14:31 italics added).

Samuel is teaching the causal relationship between our freedom to choose good or evil and the resurrected state we will be awarded. While we are free to choose, choosing evil is choosing death, spiritual death - we distance ourselves from God. How much better to know good from evil.

Another example. Alma testifying of the goodness of God:

Yea, and I know that good and evil have come before all men; he that knoweth not good from evil is blameless; but he that knoweth good and evil, to him it is given according to his desires, whether he desireth good or evil, life or death, joy or remorse of conscience (Alma 29:5 italics added).

Everyone on this earth is confronted with good and evil. There are some who do not know good from evil, who are not provided the capacity to do so. These, include children and those who do not yet know the gospel or are prevented from knowing or accepting it. For the rest of us, we receive of God according to our desires, whether for good or evil, which is the same as choosing life or death, or of remorse of conscience.

It is interesting to note Alma’s description of Adam’s and Eve’s state following their partaking of the fruit:

Now, we see that the man had become as God, knowing good and evil; and lest he should put forth his hand, and take also of the tree of life, and eat and live forever, the Lord God placed cherubim and the flaming sword, that he should not partake of the fruit (Alma 42:3).

We would be wrong to believe that this verse suggests that Adam and Eve were godlike once they had partaken of the forbidden fruit. Quite the opposite. They definitely knew good and evil. However, they had not yet learned to choose good from evil. That takes time. Therefore, they were prevented from partaking of the fruit of the tree of life, and thereby living forever, so they could have the time to learn to choose good from evil and to repent when they choose evil. Through this process they would prepare to meet God once again and enjoy his life.

Mormon summarizes The Book of Mormon instruction on this issue perfectly:

...it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night. For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God...Wherefore, I beseech of you...that ye should search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ (Moroni 7:15,16, and 19 italics added).

We are given the ability, right, and responsibility to judge good from evil. The way to judge good from evil is plain, we can know with a perfect knowledge as well as we know daylight from night. Why? We each have the Spirit (or Light) of Christ to know good from evil. My experience is we get in trouble when we fall for the deception, “it’s not that bad.” This is actually a form of Satan’s prototypical temptation - go ahead, partake; it won’t hurt you; in fact you will be better off. When we are rationalizing something is “not that bad” we are on a very slippery slope toward choosing evil, not good. I am finding it is much better to ask, "Is it good?" I find that when I can't answer the question regarding a choice with a simple, "yes, its good," I should be careful and think a little more deeply about the choice, asking God for guidance.

The Book of Mormon precept is we can recognize good from evil and partake of the good, avoiding all evil choices. We follow Christ when we increasingly know good from evil. We follow the Adversary when we increasingly know good and evil. This has become one of the most important precepts I am learning from the Book of Mormon. As I abide by this precept I draw closer to God.