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

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

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

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

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

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

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

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

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

• repenting of our sins

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

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

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

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

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

Repenting of our Sins

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

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

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

Taking Upon Us the Name of Christ

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

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

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

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

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

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

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

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

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

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

• We are to seek for and receive God’s word

• As we learn God’s word we will see the need to make changes—we will need to repent

• As we repent we will want to make and keep sacred covenants, starting with baptism, and the weekly renewing of those covenants through worthily partaking of the sacrament, so we remember and remain on the covenant path

• We must walk the covenant path with sincerity, not hypocrisy, with hope, with love for God (see John 14:15) and others. As we do so, God will bless us with the Holy Ghost, which will invite us to learn more, repent more, covenant more, receive more, learn more, repent more, covenant more...filling us with hope and love.

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

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.