Question - Why is it, that ye can be so hard in your hearts?

Question - Why is it, that ye can be so hard in your hearts?

Writing this entry has been one of the most edifying, and challenging, of my studies of the Book of Mormon: Another Testament of Jesus Christ. This entry actually revisits the subject of an earlier post that explored a similar question also asked by Nephi of his older brothers—Laman and Lemuel (Question - How is it ye are so hard in your hearts?). Then, the focus was on the precept of how our forgetfulness contributes to our hard heartedness. Through my continued study I have discovered that the theme of hard-heartedness is much more pervasive, important, and central to the Book of Mormon message than I had realized previously. More importantly, it needs to be much more pervasive, important, and central to my discipleship. Studying hard-heartedness has revealed more precepts that have strengthened my desire to become more repentant, and thereby drawing me closer to God. I trust there are more precepts to learn that will help me draw closer to God. My hope is this writing will help you, and me, on our journey to overcome and avoid hard-heartedness.

Of the 35 times derivations of ”hard heart” appear in scripture, 29 are in The Book of Mormon. A list of the Book of Mormon references to hard-heartedness of which I am currently aware are provided at the end of this entry. As you study you will find other characteristics like pride, deafness, blindness, and stiff-kneckedness often accompany references to hard-heartedness.

Hard-heartedness is introduced early in the Book of Mormon when Lehi’s family sets up camp early in their journey to the promised land and when Nephi’s heart is softened (see 1 Nephi 2:6-18). Thereafter, it is referenced or illustrated in a variety of ways concluding with Mormon’s observations about the depth of depravity to which the Nephites had descended because of their hard-heartedness (see Moroni 9:10). The importance of hard-heartedness is emphasized by The Savior himself during his Nephite ministry when he spoke specifically of the effect of hard-heartedness on the Gentiles in the latter-days (see 3 Nephi 20: 27-29 and 3 Nephi 21: 22-29).

Book of Mormon references suggests that hard-heartedness is a condition in which we choose to resist both God’s word being planted in our hearts and the accompanying call to repent. This condition can emerge whether someone has never previously known God’s word, have been called many times but resisted the word, or they are the child of a prophet having grown up surrounded by the word. Receptivity to God’s word and the accompanying call to repent seem to be the litmus tests of whether we are hard-hearted or not. Long-run, the consequences of hard-heartedness are dire. Left unchecked, hard-heartedness leads to captivity by Satan and the things of this world, and eventual spiritual and temporal destruction. Unsurprisingly, hard-heartedness can be directed at both God and neighbor as a frontal assault on the first and second commandments—love of God and love of neighbor.

Of all the many times hard-heartedness is mentioned, I feel impressed to focus on one of the greatest concentrations of references to hard-heartedness found in the Book of Mormon. It is found in the story of Alma, Amulek, the lawyer Zeezrom, and the people of Ammonihah (see Alma 8-15). Alma’s ministry to Ammonihah was part of a “great check” among the Nephites as to “the pride of their hearts”— another way of referencing hard-heartedness. As a result, “the people began to humble themselves before God...to assemble themselves...to worship God...watching and praying continually, that they might be delivered from Satan, and from death, and from destruction” (Alma 15:17). 

The exception was the people of Ammonihah, where they “remained a hard-hearted and a stiffnecked people; and they repented not of their sins, ascribing all the power of Alma and Amulek to the devil.” These “were of the profession of Nehor, and did not believe in the repentance of their sins” (Alma 15:15). The “profession of Nehor'' is an important topic for another time. After rejecting Alma and Amulek and committing incredible atrocities against the believers who remained in the city, the city of Ammonihah was destroyed in one day by the Lamanites (see Alma 16:9-10).

During the prior decade, Nephite disciples of Christ had become very wealthy, far more than those who did not belong to the Church (see Alma 1:31). In the midst of this wealth they survived a political uprising led by Amlici and his followers who wanted to make Amlici king of the Nephites. Eventually these traitors aligned with an army of the Lamanites. The alliance led to a bloody series of battles with significant loss of life on all sides before Amlici and his followers were defeated—all the result of hard-heartedness on the part of the Nephites (see Alma 2-3).

Emerging from this turmoil, “the church began to wax proud, because of their exceeding riches” and a wide range of possessions, by which they were “lifted up in the pride of their eyes.” What was the evidence of this pride? “...they began to wear very costly apparel” (Alma 4:6). Here we see it again, a focus on temporal outward appearance, particularly through clothing, over inward substance (see http://www.themostcorrectbook.org/2017/10/neat-and-comely.html for a discussion of apparel and pride in the Book of Mormon). 

Understandably, this state of the church weighed upon Alma and other church leaders. Furthermore, all of this “wickedness of the church was a great stumbling-block to those who did not belong to the church; and thus the church began to fail in its progress…” and “...the example of the church began to lead those who were unbelievers on from one piece of iniquity to another, thus bringing on the destruction of the people.” To make matters even worse, Alma “saw great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted” (Alma 4:7-12). Left uncheck, destruction, which they had just avoided, loomed.

Given this state of affairs in the church and society at large, Alma resigned his position as chief judge of the Nephite people “that he himself might go forth among his people...that he might preach the word of God unto them, to stir them up in remembrance of their duty, and that he might pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people, seeing no way that he might reclaim them save it were in bearing down in pure testimony against them” (Alma 4:19). A precept to be derived here is that we can reach a point in our hard-heartedness when all that can be done is for prophets to bear down in pure testimony against the people. When such happens in our own lives it would be well for us to ask if we have become hard-hearted.

Alma performed a remarkable ministry throughout the land of Zarahemla, Gideon, and Melek and the people generally responded positively, although with significant effort on Alma’s part (see Alma 5-7). Then, Alma went to the land of Ammonihah. In this city “Satan had gotten great hold upon the hearts of the people.” Alma “labored much in the spirit, wrestling with God in mighty prayer, that” God would:

• “pour out his Spirit upon the people who were in the city,” and

• “also grant that Alma might baptize the people unto repentance” (Alma 8:9-10)

In response, the people of Ammonihah “hardened their hearts” and rejected Alma and his message and “caused that he should be cast out of their city.” As he sorrowfully journeyed away from the city an angel appeared and instructed him to return. In response, Alma “returned speedily” (Alma 8:14-18) and met a prominent man of the city named Amulek (see Alma 10:2-4) who had been prepared by the Lord to host Alma as he prepared to preach. Amulek himself had hardened his heart “many times” prior to being visited by an angel and commanded to host Alma (see Alma 10:5-11). Unbeknownst to him, by hosting Alma, Amulek himself was being prepared to confront one of his fellow citizens of Ammonihah, Zeezrom, whom he likely knew, since they were both men of reputations (see Alma 10:4 and 10:31).

Eventually Alma is commanded to take Amulek with him and try one more time to deliver the message to the people of Ammonihah to repent or be destroyed. In the process of delivering their message they were introduced to a prominent attorney named Zeezrom who tried to trap Amulek “in his words.” Amulek was inspired to know Zeezrom’s plan and rebuked him (Alma 9-11). When Alma saw that Zeezrom realized that he had been exposed he stepped into the conversation. What follows in Alma 12 is language drenched in precepts, that if abided by, can help us avoid hard-heartedness, increase our desire to repent, and thereby draw us closer to God.

The turning point came when Zeezrom allowed God’s word, delivered through Amulek, to penetrate his heart. As a result, Zeezrom became astonished and began to tremble. This redemptive turbulence led Zeezrom “to inquire of them [Alma and Amulek] diligently, that he might know more concerning the kingdom of God.” Amulek chose to soften his heart by allowing the word of God spoken through Amulek into his heart. Zeezrom was no longer trying to trap Alma and Amulek. Instead, he wanted to know about something Amulek had said concerning “the resurrection of the dead.” Specifically he asked, “What does this mean which Amulek hath spoken concerning the resurrection of the dead, that all shall rise from the dead, both the just and the unjust, and are brought to stand before God to be judged according to their works?” (Alma 12:8). A precept to be derived from all this is that the type of questions we ask can indicate whether we are choosing to be hard-hearted. There is nothing like the questions we ask that expose the state of our spiritual heart health. With Zeezrom’s inspired question, a floodgate of intense light was opened to Zeezrom and all in view of this exchange—including us.

What follows are key precepts regarding hard-heartedness. Alma began to answer Zeezrom’s question “saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him” (Alma 12:9). Here is a precept for every sincere seeker of truth—obedience to God’s word and will opens knowledge about God that can only come through divine revelation. This is very much aligned with our Savior’s declaration that “He that doeth the will of the Father shall know of the doctrine, whether I speak of God or whether I speak of myself” (See John 7:17). In spiritual matters, we only truly know as much as we heed. True gospel learning requires the heart and mind. When our heart is hard there are limitations on what our mind can comprehend.

Therefore, it stands to reason that, “he that will harden his heart, the same receiveth the lesser portion of the word.” Another precious precept for the latter-day disciple. However, “he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full” (Alma 12:10). There is much more to learn about these mysteries and fullness, but it requires we choose to not be hard-hearted—another precious precept.

Returning to those who “will harden their hearts,” Alma explained that “to them is given the lesser portion of the word until they know nothing concerning his mysteries.” What a contrast to those who choose not to be hard-hearted. What makes such spiritual ignorance so bad is that left unchecked the hard-hearted are then “taken captive by the devil, and led by his will down to destruction.” Because misery loves company, the captive often attempt to drag others down as well. The irony is that such individuals think that they are in control and doing their own thing when, in fact, they are being carefully led down to hell (or captivated - see 2 Nephi 28:21). They, and those who follow them, give away their agency to the devil. Unless we open our hearts to God’s word we become party to the deception of others, sometimes ignorantly, and sometimes knowingly. Regardless, we will lead others into captivity with us. “Now this,” being taken captive and led by Satan’s will down to destruction, “is what is meant by the chains of hell” (Alma 12:11). Satan is typically very careful in captivating others. He has had a lot of practice in his craft. Therefore, unless we receive God’s word we become very vulnerable to Satan’s efforts to deceive and captivate.

Alma then explained the certainty of death and God’s judgement noting the consequences of our words, works, and thoughts, which would lead to our being captivated by the devil. In response to Alma’s explanation of these truths, “the people began to be more astonished” (Alma 12:12-19). Some of this astonishment is not doubt due to their realizing the trap in which they were caught, but also the redemption and resulting freedom that was being offered.

With Zeezrom no longer trying to entrap Alma and Amulek, another lawyer, Antionah, steps forward to again try and entrap Alma and Amulek by asking his own questions:

• What is this that thou hast said, that man should rise from the dead and be changed from this mortal to an immortal state, that the soul can never die?

• What does the scripture mean, which saith that God placed cherubim and a flaming sword on the east of the garden of Eden, lest our first parents should enter and partake of the fruit of the tree of life, and live forever? 

He concluded with “And thus we see that there was no possible chance that they should live forever” (Alma 12:20-21). As with Zeeozrom’s original questions, Antionah’s questions were to argue his point of view and entrap rather than seek for the light that might correct him. In Antionah’s stepping forward we are given another important precept. Whenever one of Satan’s followers is exposed and opens their heart to God’s word there is often another who quickly takes their place to pursue Satan’s agenda. Their questions are intended to justify oneself and entrap, not edify. Furthermore, their questions simply display the depth of their ignorance and deception. They, like Satan, are determined to deceive, not enlighten, others. Because Alma enjoyed the gift of the Holy Ghost, he was already anticipating Antionah’s questions.

Alma explained the choice made by Adam and Eve and the plan of salvation emphasizing the reality of death, resurrection, and judgement. Furthermore, he explained that God, having established this plan, chose to reveal the plan to Adam and Eve and has done so since then by sending messengers to his children on earth according to their faith, repentance, and holy works. Through these messengers God also “gave commandments unto men” after Adam’s and Eve’s transgression. Why? Because they had embarked on the path to “becoming as gods, knowing good from evil, placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good.” In other words, they, we, are on a path of agency. “Therefore God gave unto [us] commandments, after having made known unto [us] the plan of redemption, that [we] should not do evil, the penalty thereof being a second death, which was an everlasting death as to things pertaining unto righteousness.” Why reveal such truths? “...for on such the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of God.” This is serious business with serious consequences—the business of this life and the freedom to choose.

In an effort to help his children, “God did call on men, in the name of his Son, (this being the plan of redemption which was laid).” Here we have a wonderful insight as to at least one meaning of “in the name of his Son.” It is “the plan of redemption.” The “name of Christ” is much more than a label we assume. It encompasses the work in which Christ is engaged—to save mankind. Therefore, when we take upon ourselves the name of Christ we are agreeing to shoulder the work in which Christ is engaged—the work of salvation. Given this, unsurprisingly, the call of God to his children—”If ye will repent, and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son.” This is simply another way of summarizing the plan of redemption. We are back to where Alma started—repentance and hard-heartedness. Both are critical and synergistic choices we each must make. 

Repentance has been defined as “a turning of the heart and will to God” (Bible Dictionary - https://www.churchofjesuschrist.org/study/scriptures/bd/repentance?id=p1#p1). The more we choose to repent (turn our hearts to God) the less we choose to be hard-hearted and the more we receive of God’s word. The more we choose to not be hard-hearted the more we receive of God’s word and the more we choose to repent. Doing so sets and keeps us on a path to eventually receive a fullness of knowledge and joy as we remain on the covenant path, following Christ’s example. These are critical precepts for the latter-day disciple.

In addition, those who choose to repent and not harden their hearts “shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest.” However, “whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest.” Given this, Alma declared, “that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first.” Another precious precept for the latter-day disciple.

In conclusion, Alma implored, “now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we provoke not the Lord our God to pull down his wrath upon us in these...commandments, which he has given unto us; but let us enter into the rest of God, which is prepared according to his word” (Alma 12:22-37). What a magnificent precept for the disciple of any age, but none more so than now. The simplicity and directness of Alma’s instruction is a great protection to the latter-day disciple.

There is much more that I could share, but I feel constrained. Instead, I invite you to consider the following Book of Mormon references to enrich your understanding of hard-heartedness and the associated precepts you can abide by and thereby draw closer to God. Write what you learn. As you feel inspired, share what you learn with others and encourage them to not choose hard-heartedness. The Book of Mormon provides a treasure trove regarding the nature of hard-hardenness, what contributes to it, how it is overcome, what results from it, etc. I invite you to feast upon the word regarding hard-heartedness:

• 1 Nephi 2:6-18

• 1 Nephi 7:6-12

• 1 Nephi 12:14-23

• 1 Nephi 13:26-27

• 1 Nephi 14:5-7

• 1 Nephi 15:1-11

• 1 Nephi 16:21-22

• 1 Nephi 17:17-19, 44-46

• 2 Nephi 1:16-19

• 2 Nephi 25:1-13

• Jacob 1:15-18; 2

• Jarom 1:3-4

• Mosiah 11-13

• Alma 1:1-6

• Alma 4:6-13

• Alma 9:1-6, 30-31

• Alma 10:1-6

• Alma 12

• Alma 13:3-5

• Alma 14:9-11

• Alma 15:13-15 

• Alma 22:21-23 

• Alma 30:29, 44-47

• Alma 33:19-23

• Alma 35:14-16

• Helaman 6:34-36

• Helaman 13:5-8

• 3 Nephi 2:1-3

• 3 Nephi 7:15-22

• 3 Nephi 20: 27-29

• 3 Nephi 21: 22-29

• Mormon 1:15-19

• Mormon 3:11-16

• Ether 4:6-17

• Ether 15:18-19

• Moroni 9:10

As I wrote at the beginning of this writing, the past several months spent studying the precepts related to hard-heartedness found in the Book of Mormon have been among the richest of my 50 plus years feasting upon the word of God. Like Nephi, as I have grown in my determination to not harden my heart and to repent, the Lord has visited me and softened my heart that I do believe all the words we are blessed to have in the Book of Mormon (see 1 Nephi 2:16) and eagerly seek to be given more through his latter-day messengers—particularly God’s latter-day prophets and apostles. I fully expect that as I receive more it will require more repenting on my part, which opens me more to more of God’s word—what a wonderful eternal round. My invitation is for you to do the same.

PS - as a bonus, I invite you to carefully ponder the message and precepts found in Doctrine & Covenants 84:24 relative to the importance of overcoming hard-heartedness.

I Did Frankly Forgive Them

I Did Frankly Forgive Them

Nephi’s example of discipleship is impressive in a variety of dimensions, but none more so than outside Jerusalem while returning to the family camp in the wilderness with Ishmael and his family. The setting is Nephi and his brothers have been sent to convince Ishmael to join Lehi and his family in the wilderness. As we learn later, Ishmael just happened to have enough daughters for all the sons of Lehi and Zoram to marry. This time, for some reason, there was no complaining on the part of Laman and Lemuel, until they were returning to the wilderness camp. At this point “Laman and Lemuel, and two of the daughters of Ishmael, and the two sons of Ishmael and their families, did rebel against” Nephi (1 Nephi 7:6.) They wanted to return to Jerusalem.

At this point “Nephi, being grieved for the hardness of their hearts...spake unto them” (1 Nephi 7:8.) Nephi is not known for subtlety, and this event was certainly no exception. He asked them some pointed questions in rapid fire (see http://www.themostcorrectbook.org/2019/05/question-shall-we-not-be-diligent-in.html for more details on this exchange). In response, Laman and Lemuel skipped the mocking phase of murmuring, “they were angry with” him. Their anger immediately turned to violence as they tied up Nephi “that they might leave [him] in the wilderness to be devoured by wild beasts” (1 Nephi 7:16.) Nephi then prays for strength to burst these bands with which [he was] bound and his petition is granted, allowing him to stand in front of his brethren to speak “unto them again” (1 Nephi 7:17-18.)

As usual, “they were angry with [Nephi] again, and sought to lay hands upon [him]; but behold, one of the daughters of Ishmael, yea, and also her mother, and one of the sons of Ishmael, did plead with [his] brethren, insomuch that they did soften their hearts; and they did cease striving to take away [Nephi’s] life” (1 Nephi 7:19.)

Here is where the story gets interesting. In response to the petition in Nephi’s behalf,  Laman and Lemuel suddenly “were sorrowful, because of their wickedness, insomuch that they did bow down before [Nephi], and did plead with [him] that [he] would forgive them of the thing that they had done against” him (1 Nephi 7:20.) Their violence had quickly turned to groveling at Nephi’s feet.

Imagine yourself as Nephi at this point. You have been enduring your brothers’ murmuring for weeks, if not months, or even longer. Their murmuring has included mocking, anger, and violence toward you and others you love. They have just made at least the second attempt on your life. Now, suddenly, they are sorry and asking for forgiveness? Do you believe them? Is this a trick? Are they really sincere? Is there any possibility that they are just trying to win favor with their future mother-in-law who had plead in your behalf? What happens next is one of the most powerful and inspiring examples of discipleship in all of holy writ.

In Nephi's language, “And it came to pass that I did frankly forgive them all that they had done, and I did exhort them that they would pray unto the Lord their God for forgiveness.” What!? No lecture, no sarcasm, no cool and calculated response in case this was a trick? No, Nephi “did frankly forgive them.” Not just this one horrific example of violence, like so many others, but he “did frankly forgive them all that they had done”! All the mocking, and anger, and violence Nephi had ever experienced was included in one magnificent act of forgiveness. As if this was not exemplary enough, he also deflected their adoration of him to where it rightly belonged - to God. Therefore, he did “exhort them that they would pray unto the Lord their God for forgiveness” (1 Nephi 7:21.) How did Laman and Lemuel react to Nephi’s forgiveness and instructions? “And it came to pass that they did so. And after they had done praying unto the Lord we did again travel on our journey towards the tent of our father.”

Every time I have read this story I am amazed at Nephi’s strength and goodness to forgive. The precept to be derived from this piece of Book of Mormon history is the importance and power of forgiveness. This is a precept with which I have struggled as a disciple. There have been times in my life when others have been unkind, sometimes mocking me and my faith, times when others have been angry toward me, and a few time when that anger has turned to violence. I confess, early in my discipleship I struggled with the command that I forgive others (Matthew 6:12-15), particularly when others were trying to do me or my loved ones harm. However, as I have read again and again about Nephi’s example I have found it increasingly hard to withhold forgiveness from another. As I write this and consider all the people I know, I can honestly say that I do not hold malice toward anyone. This is simply miraculous for me. My tendency when I was young was to harbor ill feelings toward others who had wronged me and sometimes seek revenge. Nephi’s example has stirred me to reach for God’s grace and has helped me to change. As I have learned to abide the precept of forgiving others I have drawn nearer to God. He has replaced the malice with peace as I have forgiven others.

Question - How is it ye are so hard in your hearts?

In 1 Nephi 7 we read that after successfully retrieving the plates of brass from Laban, Lehi was instructed to send his sons back to Jerusalem to invite Ishmael and his family to join them in the wilderness. It turns out that Ishmael had the same number of daughters as Lehi has sons, and one more for Zoram. Unlike the first trip, there was no mention of Laman and Lemuel complaining, until after they had convinced Ishmael and his family to join them and they were returning to join Lehi and Sariah in the wilderness. We read that, “it came to pass in the which rebellion, they were desirous to return unto the land of Jerusalem" (v 7).

Not one to be silent, and “being grieved for the hardness of their hearts,” Nephi “spake unto them.” He began with an observation and question combination in one sentence, “ye are mine elder brethren, and how is it that ye are so hard in your hearts, and so blind in your minds, that ye have need that I, your younger brother, should speak unto you, yea, and set an example for you?” It appears that before Laman and Lemuel could answer the first question Nephi asked more questions, one after the other, without waiting for a response from Laman and Lemuel. He asked, "How is it that ye have:

• not hearkened unto the word of the Lord?
• forgotten that ye have seen an angel of the Lord?
• forgotten what great things the Lord hath done for us, in delivering us out of the hands of Laban, and also that we should obtain the record?
• forgotten that the Lord is able to do all things according to his will, for the children of men, if it so be that they exercise faith in him? (v 8-11)

He concluded the questions with, “Wherefore, let us be faithful to him” and then invited action and made a promise, “if it so be that we are faithful to him, we shall obtain the land of promise; and ye shall know at some future period that the word of the Lord shall be fulfilled concerning the destruction of Jerusalem; for all things which the Lord hath spoken concerning the destruction of Jerusalem must be fulfilled.” This is exactly the same pattern as with his conversation with Zoram (http://www.themostcorrectbook.org/2019/05/question-shall-we-not-be-diligent-in.html)—bear witness, ask a question, and invite/promise. In this case, however, he felt the need to give Laman and Lemuel three times the number questions he gave Zoram. Maybe he felt more questions were needed to get through to Laman and Lemuel.

Unsurprisingly, Laman and Lemuel chose to become angry with Nephi. They again attempted to take his life, but others pled for mercy, and Laman and Lemuel released him and continued the journey to Lehi and Sariah, pleading for mercy from Nephi. Given such, we might be tempted to conclude that the best thing to do is to not speak up so much. However, Nephi had to speak up since returning to Jerusalem would likely result in their all being killed and their parents and Zoram perishing in the wilderness.

Given all this, let’s look a little deeper into Nephi’s questions. What is instructive in Nephi’s questions is that three of the four questions focus on forgetfulness. This is a theme throughout the Book of Mormon. Prophets routinely remind the people of what they already know, but have forgotten. There is a generalized form of Nephi’s questions about forgetfulness that is applicable to every disciple:

• How is it that ye have forgotten that ye have seen an angel of the Lord? We might be tempted to claim we have never seen an angel, so this question does not apply to us. However, the generalized form of this question is “ye have forgotten that ye have seen.” We have all seen extraordinary events, places, people... As Elizabeth Barrett Browning wrote, “Earth's crammed with heaven, and every common bush afire with God, but only he who sees takes off his shoes; the rest sit round and pluck blackberries.” More specifically in this case, all of us have seen angels since one type of angel is one who does the Lord’s will and speaks his word. We would not be aware of the Book of Mormon without having encountered angels along the way. Some, however, have literally seen heavenly messengers and have forgotten, just like Laman and Lemuel. In either case the forgetfulness is not the lack of cognitive capacity. Instead, it is a choice that comes of hard-heartedness. Recognizing we are hard-hearted has proven to be a challenge for all of us. Hence, the question, have ye forgotten that ye have seen…? It is a question that attempts to penetrate our hearts.
• How is it that ye have forgotten what great things the Lord hath done for us, in delivering us out of the hands of Laban, and also that we should obtain the record? This question moves from remembering what we have seen or heard to what the Lord has actually done for each of us. Therefore, the generalized form of the question is “How is it that ye have forgotten what great things the Lord hath done for us…?” Notice the question asks if we recognize what God has done for “us,” not just “me.” Saint Ingatius is quoted as saying, “In the light of the Divine Goodness, it seems to me, though others may think differently, that ingratitude is the most abominable of sins and that it should be detested in the sight of our Creator and Lord by all of His creatures who are capable of enjoying His divine and everlasting glory.” The influential western philosopher, Immanuel Kant, taught that “Ingratitude is the essence of vileness.” More importantly, the Lord himself, speaking through Joseph declared, “And in nothing doth man offend God, or against none is his wrath kindled, save those who confess not his hand in all things, and obey not his commandments” (D&C 59:21). Hence, the importance of asking ourselves, “have I forgotten what great things the Lord hath done for us?”
• How is it that ye have forgotten that the Lord is able to do all things according to his will, for the children of men, if it so be that they exercise faith in him? Lastly, Nephi asks a question that probes our faith in God’s capacity to “do all all things according to his [not our] will” IF “we will exercise faith in him?" Therefore, the generalized form of the question is “how is it that ye have forgotten that the Lord is able to do...if it so be that [we] exercise faith in him?” It is not enough that we recognize what the Lord has done for us in the past, we must recognize his ability and desire to do what he feels best for his children, “if they exercise faith in him.”

Together, these three questions help us answer, at least in part, why we don’t harken to the Lord. We have typically forgotten: what we have seen, what he has done for us and others, and that he is able to bless according to his will if we exercise faith in him. Ironically, when we do not exercise faith in him we enable a sad self-fulfilling prophecy in limiting what he can do for us, just like the people of Nazareth of  whom Christ marveled because of their unbelief and for whom he could do no miracle (see Mark 6:1-6). Our disobedience and forgetfulness is a measure of us, not of God. Therefore, it is so important for us to develop means whereby we may be reminded. 

Fortunately, the Lord has provided a simple, yet profound, means of helping us remember. Each week he invites us to partake of the sacrament whereby we witness, and are reminded, to take upon ourselves the name of Christ, to always remember him, and to keep his commandments. When we sincerely, worthily, and consistently partake of the sacrament and act upon the impressions of the Spirit resulting from doing so it is far less likely we will forget what we have seen, what the Lord has done for us, or that he is able to do all things according to his will if we exercise faith in him. What a magnificently simple, yet powerful, invitation for us all. Hence, the importance of the question, "How is it ye are so hard in your hearts?"

Question - Shall we not be diligent in keeping the commandments of the Lord?

We know very little about an early character that appears early in the Book of Mormon by the name of Zoram. When Nephi goes to Laban’s treasury to get the plates of brass Zoram is introduced as “the servant of Laban who had the keys of the treasury.” When they met Nephi commanded Zoram “in the voice of Laban, that he should go with [him] into the treasury.” Zoram assumed it was Laban because Nephi was wearing Laban’s clothes and carrying his sword. Nephi must have had a similar voice, or the Lord helped with his voice to sound like Laban, as they carried on a conversation “concerning the elders of the Jews, he knowing that his master, Laban, had been out by night among them” while walking to rejoin Nephi's “elder brethren, who were without the walls.” Zoram followed Nephi, assuming that Nephi was speaking “of the brethren of the church, and that [Nephi] was truly...Laban.”

When Laman saw Nephi and Zoram outside the walls of Jerusalem coming toward him and his brothers “he was exceedingly frightened, and also Lemuel and Sam.” They ran away, supposing “it was Laban, and that he had slain” Nephi and was now going to kill them. In response, Nephi "called after them, and they did hear me; wherefore they did cease to flee from” Nephi.

Now, picture Zoram. He thought he was following his master, Laban, to join with the elders of Jerusalem with whom Laban had been earlier that evening. No doubt he began to wonder what was going on asking himself questions like:

• Who are these men who were running and have now stopped because they recognized the voice of the person I thought was Laban?
• Who is this person I have been following?
• Why is he wearing Laban’s clothes?
• Where is Laban?

Whatever he was thinking “he began to tremble, and was about to flee from…[Nephi] and return to the city of Jerusalem.”

At this point we learn a little more about Nephi. He describes himself as “being a man large in stature, and also having received much strength of the Lord.” Therefore, he “did seize upon the servant of Laban, and held him, that he should not flee.” It is likely that Zoram was also a large and mighty man as he was the keeper of Laban’s treasury—not a position for those who could not defend the treasury. Nephi’s claim, “having received much strength of the Lord” is likely an understatement to be able to hold the older, and likely strong, Zoram.

While he may have been able to hold him down for a period of time, eventually the sun would rise and people would see Nephi holding Zoram, or people would hear Zoram struggling, and come to his aid. Regardless, Nephi could not let Zoram go as he would then tell people about Lehi’s sons who had told Laban they needed the plates to go into the wilderness. They would find Laban beheaded and stripped of his clothing in the street. The people would no doubt follow and find the Lehites and destroy them for killing and robbing Laban. Obtaining the plates would be for naught. However, if Zoram came with Nephi and his brothers the people of Jerusalem would likely assume that Zoram had killed Laban and fled with Laban’s treasure and not know where to look. Zoram had to be convinced to join them.

In an effort to convince him to join them Nephi told Zoram “that if he would hearken unto [his] words, as the Lord liveth, and as [he lived], even so that if he would hearken unto our words, [he] would spare his life.” Those were really the only two options—Zoram had to follow them or be killed to keep their identity, purpose, and location unknown. Continuing his efforts to reason with Zoram, Nephi said, “Surely the Lord hath commanded us to do this thing; and shall we not be diligent in keeping the commandments of the Lord? Therefore, if thou wilt go down into the wilderness to my father thou shalt have place with us.”

With this, Zoram “did take courage at the words which [Nephi] spake.” Zoram “promised that he would go down into the wilderness” with Nephi and his brothers “and he also made an oath” that he would remain with them.

All of this turned on Nephi witnessing to Laban, “Surely the Lord hath commanded us to do this thing,” asking a question that engaged his agency, “shall we not be diligent in keeping the commandments of the Lord?” And then making a promise, “if thou wilt go...thou shalt have…” Zoram was no doubt religious. He spoke to Nephi “many times concerning the elders of the Jews” as the two walked the streets of Jerusalem together to Nephi’s brothers outside Jerusalem's walls. It seems that Nephi’s inspired pattern of witness, question, promise opened a window by which the Spirit could witness to Zoram that what Nephi was declaring was true, that they should be diligent in keeping the Lord's commandments, and that he should follow them.

There is a precept to be derived from Nephi’s inspired declaration, question, and invitation/promise pattern that are applicable to every latter-day disciple. This is a prophetic pattern that is constantly repeated today. We must choose whether we will receive the declaration, sincerely ask ourselves and answer the question as guided by the Spirit, and act upon the invitation with faith the promise will be realized. Doing so will draw us closer to God. Not doing so will distance us from God.

Question - Wherefore can ye doubt?

Throughout the Book of Mormon there are clusters of questions in which we can find precept patterns. Our adherence to these precepts helps us grow closer to God. In this writing we look at the first cluster, which contains six questions that appear early in the Book of Mormon.

In response to the Lord’s command Lehi’s sons returned to Jerusalem and unsuccessfully tried to obtain the plates of brass from Laban twice. Their second attempt was to try and trade the family treasures they had left behind when they fled into the wilderness for the plates. Their offer resulted in Laban “lusting” after their treasure and then sending his servants to kill Lehi’s sons, which the brothers narrowly escaped. Having escaped, Nephi notes that “Laman was angry with [him], and also with [Lehi].” The anger likely included some mix of having narrowly escaped Laban’s attempt on their lives and the loss of their treasure (see 1 Nephi 17:21 for evidence of such anger over their loss of treasure persisting.) As usual Lemuel followed Laman’s example. The two began to “speak many hard words unto [Nephi and Sam]...and they did smite [them] even with a rod” (1 Nephi 3:22-28.)

At this point the record states:

And it came to pass as they smote us with a rod, behold, 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.

And after the angel had spoken unto us, he departed.

And after the angel had departed, Laman and Lemuel again began to murmur, saying: 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?

And it came to pass that I spake unto my brethren, saying: 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?

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.

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.

Now when I had spoken these words, they were yet wroth, and did still continue to murmur; nevertheless they did follow me up until we came without the walls of Jerusalem (1 Nephi 3:28-1 Nephi 4:1-4.)

There are patterns to be studied and applied in the questions found in these verses that are essential to true discipleship.

Pattern 1 - The first pattern is found in the two questions asked by an angel of Laman and Lemuel, “Why do ye smite your younger brother with a rod?” The angel followed immediately with a second question, “Know ye not that the Lord hath chosen him to be a ruler over you, and this because of your iniquities?” Instead of condemning Laman and Lemuel the angel invites Laman and Lemuel to look within by asking questions which require them to think about how they are using their agency.

The first question is a “why” question. These are always marvelous questions for the disciple as they probe the innermost workings of the soul. They are not simple yes/no questions that can be easily answered or brushed aside. In this case, the question was focused on why Laman and Lemuel were angry and beating their brothers. In a very direct way, the angel was asking why they were disobeying the first two commandments—love of God and love of neighbor.

The why question asked by the angel was immediately followed by an equally penetrating question, “Know ye not that the Lord hath chosen him to be a ruler over you, and this because of your iniquities?” This shows further respect for agency. “Know ye not” questions respect agency and the ability to reason by inviting the hearer to consider whether their motivations and desires are routed in what they know or believe to be true. Such questions cause us to assess what we know and believe, and also what we don’t know and are willing to consider (see Moses 1:10 for an example of willingness to consider new perspectives, and thereby learn).

The angelic questions to Laman and Lemuel can be asked of each of any of us at any time in a more generalized form. This form is as follows:

Why do ye…?

And

Know ye not that...?

My experience is that these questions stir the soul like few others. I find that learning to honestly ask such questions of oneself serves to both deepen and accelerate discipleship. As we probe our innermost motivations and desires, and compare them to our knowledge of God’s motivations and desires, we are led to repent more deeply and sincerely. As we repent, hypocrisy fades and we find our desires, thoughts, actions, and words more aligned and ourselves living a life with an eye more single to the glory of God (Matthew 6:22.) We will better “follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent…” (2 Nephi 31:13.) This naturally draws us closer to God.

Pattern 2 - After rebuking Laman and Lemuel the angel commands, “Behold ye shall go up to Jerusalem again, and the Lord will deliver Laban into your hands” (1 Nephi 3:29.) “...after the angel had departed, Laman and Lemuel again began to murmur.” Well, at least they are consistent. Once again, their willful ignorance and doubt and their resulting murmuring nature emerge. The verbal expression of their murmuring puts an exclamation point after Nephi’s explanation that they murmured “because they knew not the dealings of that God who had created them” (1 Nephi 2:12.) They had just been face to face with an angel of God whose presence seems to have been effective enough to have caused them to stop beating Sam and Nephi by doing nothing more than appearing, asking two questions, and telling them to return to Jerusalem. Now they are asking, ”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.)

I am still startled by Laman’s and Lemuel’s questions even after over 50 years of studying the Book of Mormon. Clearly, Laman and Lemuel did not “know the dealings of that God who had created them.” To question God’s ability to deal with a mere local Laban shows the depth of their ignorance of the Divine power.

Another pattern emerges when we generalize these questions:

How is it possible that the Lord will...?

(pick a name) is a mighty man/woman/organization/group/community/country..., and...can command/kill/harm/damage (pick a number); then why not us?

I have long thought that these are likely the dumbest questions in all of Holy Writ. Think about it--How is it possible that the Lord--the omnipotent, omniscient, omnipresent, creator God of the universe...will (fill in the blank)? Why such a question? Because (pick a name) is a mighty person/organization/community/team/country...which can command/kill/harm/damage (pick a number)…then why not us?” Such questions confirm we “know not the dealings of that God who created” us—you and me and everyone else that ever has, does, and will live on the earth.

Pattern 3 - In contrast to Laman’s and Lemuel’s discouraging doubt, Nephi responds with his confident and encouraging faith through an invitation followed by questions, “Let us go up again unto Jerusalem, and let us be faithful in keeping the commandments of the Lord.” Why is he able to be so confident and encouraging? Because of what he had come to know about the dealings of God with his children. He declares to his brothers,  “for behold [God] is mightier than all the earth.” Which leads to the question, “then why not mightier than Laban and his fifty, yea, or even than his tens of thousands?” In support of his question his invitation includes a reminder of House of Israel history that was and is taught to every child of Israelite descent, “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.” If God had destroyed the entire Egyptian army, why all the concern over a mere local Laban?

Nephi then provides an inspired pattern for all. He reminds Laman and Lemuel of what they know, “ye know that this is true; and ye also know that an angel hath spoken unto you.” Nephi is reminding his brothers of what they had likely been taught their entire lives about the liberation of Israel from Egypt by the Lord. Lest they were doubting what they had been taught throughout their lives, he points out their own experience with the miraculous—they had just seen an angel of God. This is a magnificent pattern for each of us to follow personally, and to do for others—remind ourselves of what we know rather than dwell on what we doubt.

Nephi asks the soul penetrating question for them and for us, “wherefore can ye doubt?” followed by the invitation to act, “Let us go up; the Lord is able to deliver us, even as our fathers, and to destroy Laban, even as the Egyptians.”

In other words, Nephi is asking his brothers, and all of us, with so much evidence as to the nature of God, his love, omnipotence, omniscience, and so many other perfections, how is it we doubt? Interestingly, we learn what sometimes happens in response to such inspired questions and invitations between a believer and non-believer. When Nephi had spoken these words, Laman and Lemuel “were yet wroth, and did still continue to murmur; nevertheless they did follow [Nephi] up until [they] came without the walls of Jerusalem.” The latter-day disciple may well find themselves leading the angry and murmuring crowd to obey divine decrees. Such opposition should be evidence of doing good. We should remember those in the great and spacious building were not cheering on the believers, but were mocking them while apparently watching intently as they partook of the love of God.

The generalized form of Nephi’s last two questions might be rendered as:

The Lord is mightier than all the earth, then why not mightier than (__________)?

Ye know that (___________) is true, wherefore can ye doubt?”

Such questions help us to measure and focus our faith. The questions border on being rhetorical as the answers are obvious. What they measure is our own faith, not God’s character and capacity.

Conclusion

Now to the question of how these precept patterns help us “grow closer to God” as promised by Brother Joseph (see Book of Mormon, Introduction.) The patterns that are revealed in these first questions of the Book of Mormon serve as both invitations and warnings.

We should expect at times to be asked through messengers and by the Spirit challenging questions. These experiences of inspired inquiry strike at the soul of discipleship. When sincerely and earnestly asked and answered, these questions cause us to plumb the depths of our discipleship. However, we need not wait to be asked such questions by God or his messengers, we can proactively ask such questions of ourselves.

My experience is when I honestly ask such questions the Lord is generous in helping me answer. Typically, these answers seem to include invitations to act, often in the form of repentance—changing my view of God, myself, or the world around me (see Bible Dictionary, Repentance.) Sometimes they serve as stern warnings. When I choose to ask and answer such questions of myself with God’s help, and then act upon what I learn, my discipleship deepens, my reverence for God increases, and I find myself enjoying increased love, joy, peace, longsuffering, gentleness, goodness, faith...just like the Apostle Paul promised (Galatians 5:22.)

When we find ourselves asking “how is it possible…” questions in response to the ”why do ye…” and “know ye not” questions we should be deeply concerned. Such questions are evidence of our not really knowing the workings of God and suggest the need for sincere repentance. The antidote to such questions is to ask The Lord is mightier than all the earth, then why not mightier than (__________)? And, Ye know that (___________) is true, wherefore can ye doubt?” The questions asked by the angel and Nephi show us how to deal with the questions of doubt offered by Laman and Lemuel. When we ask ourselves the questions asked by the angel and Nephi we draw closer to God. When we ask those asked by Laman and Lemuel we push God away.