Nephi Sees the Fate of his People (1 Nephi 12)

Nephi's vision continues as he is shown his own descendants and the descendants of Laman and Lemuel numbering as many as the sands of the sea. Their cities are also numerous. But he is disturbed to find that they are in constant battle with one another. He sees a mist of darkness accompanied by lightning, thunder, earthquakes, and destruction of many wicked people and cities.

At the end of this destruction and mayhem, he sees the Lamb of God (the Messiah) descending and showing Himself to the righteous who were spared from the destruction. He calls twelve disciples in the land of promise, who, Nephi is told, would be set apart to minister to Nephi's posterity. They are to be subordinate to the twelve apostles who would be set apart in Jerusalem at the time of the coming of the Son of God. The twelve in Jerusalem will judge the twelve from the New World when the Messiah comes the second time.

Three generations of people after the visit of the Messiah pass before Nephi's eyes, all of them living in righteousness. A part of the fourth generation also lives in righteousness, but not without conflict. Quickly, the people begin to forget what they had been taught and start to have wars with each other again.

It is at this point that the angel explains to Nephi the meaning of the "filthy water" and the "mists of darkness" in Lehi's dream. The filthy water is symbolic of the depths of hell and the mists of darkness are the temptations of the devil, blinding them and leading them away from the right path to perish and be lost.

The meaning of the large and spacious building is also given as the pride and "vain imaginations" of mankind. Notice that the filthy water is between the building and the tree of life as a gulf that separates mankind from God. When people complain that God doesn't hear them, or they claim that God does not exist, it is because they stand mocking and prideful in the great and spacious building rather than eating of the fruit of the tree (believing in the Messiah). They are separated from the knowledge and belief in God by the sins of pride, ambition, hatred, apathy, sensuality and licentiousness, and desires of the flesh which the filthy river (the depths of hell) represents.

To Nephi's horror, he sees his own descendants defeated and exterminated by those of his brothers, Laman and Lemuel, because of unbelief and rejection of God by Nephi's seed. Then he sees that Laman and Lemuel's descendants fully populate the land, engage in their own wars of mutual destruction, and dwindle in unbelief.

The next (and last) verse of 1 Nephi 12 is one of controversy whenever it is encountered by those outside the Church. It is even hard to take by some inside the Church who choose to view it out of context with actual doctrines, policies, and practices. Verse 23 says:

And it came to pass that I beheld, after they had dwindled in unbelief they became a ^adark, and loathsome, and a ^bfilthy people, full of ^cidleness and all manner of abominations.

Some point an accusing finger to this verse and say, "There! See how the Mormon church is a racist church, equating skin color with evil!" It is tempting in today's political climate to simply fold our arms and nod in agreement without making an effort to find out more. Upon further analysis, however, it's not that simple.

First, one has to reconcile the above scripture with what is found in a later chapter. 1 Nephi 17:33-35 (emphasis added) states:

33 And now, do ye suppose that the children of this land, who were in the land of promise, who were driven out by our fathers, do ye suppose that they were righteous? Behold, I say unto you, Nay.

34 Do ye suppose that our fathers would have been more choice than they if they had been righteous? I say unto you, Nay.

35 Behold, the Lord esteemeth all ^aflesh in one; he that is ^brighteous is ^cfavored of God. But behold, this ^dpeople had rejected every word of God, and they were ripe in iniquity; and the fulness of the wrath of God was upon them; and the Lord did curse the land against them, and bless it unto our fathers; yea, he did curse it against them unto their destruction, and he did bless it unto our fathers unto their obtaining power over it.

Therefore, we learn that God judges us by our actions, not by the color of our skin.

W. John Walsh, a Mormon apologist (one who answers critics), wrote a very good article on the subject of racism as perceived by those outside our faith:

One of the favorite techniques of anti-Mormons is to falsely say that the Lamanites were cursed with dark skin. They falsely say that Latter-day Saints believe that there is something inherently wrong with someone because he has dark skin. By the dictionary definition of racism, this idea is certainly racist. However, it is not a Latter-day Saint teaching and stands in direct opposition to the Book of Mormon (the keystone of our religion): "... [Jesus Christ] denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God ...(2 Nephi 26:33)

According to President Joseph Fielding Smith,

"The dark skin was the sign of the curse. The curse was the withdrawal of the Spirit of the Lord and the Lamanites becoming a "loathsome and filthy people, full of idleness and all manner of abominations.'' The Lord commanded the Nephites not to intermarry with them, for if they did they would partake of the curse." (Answers to Gospel Questions, Vol. 3, p.122)

The dark skin given to the Lamanites was simply a physical characteristic to distinguish the Lamanites and Nephites and to keep them from intermarrying. Skin color has no moral significance one way or the other. Why were the Nephites commanded not to intermarry with the Lamanites? For the same reason that Latter-day Saints today are counseled not to date or marry nonmembers of the Church. Latter-day Saints who are married to nonmembers do not enjoy full Church participation, especially temple marriage. Furthermore, their children are far less likely to be faithful members of the Church.

Any reading of the Bible will show that this was certainly not the first time the Lord had made a distinction between one people and another people and commanded that they should not mix or intermarry. The Jews of Palestine were constantly reminded not to intermarry with the native Canaanites, regardless of their skin color, because doing so would have also mixed their differing theologies and put the cohesiveness of the Jewish people in jeopardy. Indeed, whenever they disobeyed this commandment, apostasy (falling away from God) always came, followed by the Jewish nation being conquered and made captive by foreign nations. The promises God was trying to make with them were of no effect when they disobeyed the commandment to not combine with other nations because those promises were contingent on their being part of a faith united in both doctrine and lineage.

Therefore, to reject the Book of Mormon on the grounds that God would never exclude one group of people from His promises at the expense of another is to reject the Bible on the same grounds as well.

To wit, at another point in the Book of Mormon, we will read how the tables turned and how the Lamanites became the more righteous of the two groups. The Nephites became the more wicked part. Therefore, we see that evil is not defined by the color of one's skin, but by one's attitude towards the commandments of God. Obedience to God ensures blessings. Disobedience ensures loss of blessings.

This topic is important and much too broad to cover in this simple blog post. Indeed, multiple blogs could be devoted to the subject. For further reading, see:

• President Gordon B. Hinckley on Racial Intolerance, April 2006 General Conference
• 1978 Official Declaration, Newsroom.LDS.org
  
• "Mormonad" denouncing racism, from LDS Church youth magazine The New Era.
• Race Relations, Newsroom.LDS.org
• The Genesis Group, LDSGenesisGroup.org (unofficial web site)
• Topic Search: Racism, LightPlanet.com (unofficial web site)
• Black Mormon Homepage, http://www.angelfire.com/mo2/blackmormon/homepage.html (unofficial web site)
• Black Mormon History 101, http://www.angelfire.com/mo2/blackmormon/History.html (unofficial web site)
• Experiences of African-American Church Members, Newsroom.LDS.org
• Four Who Serve, Ensign Magazine, February 1992 (emphasis added)
  

  Robert Stevenson was baptized on 8 February 1972. After being discharged from the army in 1973, he considered himself just another LDS student when he enrolled at Church-owned Ricks College that fall. In 1975 [three years prior to the Official Declaration] he went on to study at Brigham Young University, where he made news when he was elected student body vice-president. After the election, a New York Times reporter asked him what it was like to be a black person at a white university. “I don’t know,” Brother Stevenson replied, “because I’m not a black person at a white university. I’m a Mormon at a Mormon university.”
  

Nephi Defines the Purpose of the Record (1 Nephi 6)

At this point, Nephi pauses in his retelling of his family's journey into the wilderness to clarify that he is not writing on the plates to tell a full, secular history of everything that happened to every person in great detail. Rather, he states:

4 For the fulness of mine intent is that I may ^apersuade men to ^bcome unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved.

5 Wherefore, the things which are ^apleasing unto the world I do not write, but the things which are pleasing unto God and unto those who are not of the world.

Therefore, people who encounter the Book of Mormon for the first time should not be surprised that it lacks details that they would normally expect from the Bible or from some secularized history. Nephi makes it very clear that is not his purpose. He even goes further to tell his descendants who would inherit the plates and write on them "that they shall not occupy these plates with things which are not of worth unto the children of men."

As you read, look for anything that is not of worth to the children of men. You won't find it.

Nephi Makes a Critical Decision (1 Nephi 4)

Chapter 4 continues the story of the conflict between Laman and Lemuel and Nephi and Sam in their attempts to obtain the brass plates. Let's pause for a moment and analyze why they were so motivated to get these records.

In ancient times, there were, of course, no printing presses. So, every important record or history that was kept was valuable insomuch that it took enormous effort to copy and distribute it. Therefore, it wasn't uncommon for there to be one and only one copy of a particular account or history. For preservation, these accounts were carved on stone monuments, written on sheepskin or papyrus, or, in this case, were engraved on metal plates.

The brass plates were one of a kind. They contained a history of the lineage of Lehi's family (Laban was a kinsman). Lehi had been commanded to leave Jerusalem forever and to start anew in a promised land that the Lord had prepared for them. He was likely concerned from the start that the teachings of prior prophets and their genealogy as recorded on the plates of brass would not be with them to help remind them and their posterity of their origins, language, and religious practices. Lehi knew that Laban would not give them up willingly and, for that reason, probably did not see it as an option to ask for them when leaving Jerusalem...especially given the haste in which they had to leave. But now, after they had journeyed in the wilderness for a good space of time, the Lord was commanding Lehi to send his sons to return to get the records. It had to be done.

Continuing on, Nephi reminds his brothers that the Lord "is mightier than all the earth, then why not mightier than Laban and his fifty, yea, or even than his tens of thousands?" He also recalls the captivity of the Jews in Egypt and how God inspired Moses to lead His people out using a series of miracles. Then he repeats the fact that they have all seen and heard an angel telling them to be obedient to this commandment and that they would be kept safe.

Still murmuring, the two older brothers followed Nephi and Sam back to Jerusalem. They hid outside the city walls and then crept into the city. Nephi says he was "led by the Spirit, not knowing beforehand the things which I should do."

At this point, Nephi goes ahead alone and he describes what would be his final encounter with Laban. Laban was powerful, having command of a militia within the city and entrusted with the care of important records. Yet, there before him was this ruler of fifty men, drunken and "fallen to the earth". Perhaps he had been celebrating his defrauding of the sons of Lehi of all of their earthly possessions while still withholding the plates of brass from them.

However, Nephi was not seeking revenge. He merely wanted to obey the Lord's commandment to get the sacred records. Remember also that he had no prior plan, but was being led by the Spirit. As he was contemplating the fallen figure before him, he noticed Laban's sword and that it was of a workmanship that was "exceedingly fine" (there is some evidence to suggest that Nephi had a working knowledge of metallurgy, having possibly been an apprentice in that trade. See "Ancient Smelting" and "Iron Making" in Metals of the Book of Mormon).

As he pulled the sword from its sheath, he received a commandment from the Spirit that he would never have expected. The commmandment was to kill Laban. Nephi records that "I said in my heart: Never at any time have I shed the blood of man. And I shrunk and would that I might not slay him." Until now, Nephi had been unflinchingly obedient to every commandment of the Lord. But this one obviously troubled him because he was not disposed to this kind of violence, nor did he expect such a command to come from the Lord.

Yet, the Spirit of the Lord commanded again that he slay Laban, saying, "Behold, the Lord hath delivered him into thy hands." Nephi began to understand more of the context of this commandment as a result of this added detail. Laban had sought to kill him and his brothers and he was steadfast in refusing to obey the commandment of the Lord to give them the plates. He had also taken away their property without giving them anything for it.

The Spirit then said to Nephi that "the Lord slayeth the wicked to bring forth his righteous purposes. It is better that one man should perish than a nation [like the one that would come of Lehi's posterity in their new promised land] should dwindle and perish in unbelief. "

At this point, Nephi begins to fully understand the reach of this commandment because he remembered the words the Lord had spoken to him in the wilderness: "Inasmuch as thy seed shall keep my commandments, they shall prosper in the land of promise." How could this promise be fulfilled unless a written record of the commandments, and their religion, be transmitted through their descendants. They had already tried everything possible short of killing Laban to obtain these records and were nearly killed themselves in the process.

Nephi, having been taught the reason why the Lord was insistent on Laban perishing, was ready to obey the voice of the Spirit so as to preserve the knowledge of the Lord for his future descendants. It was better that this wicked man be slain than for millions of yet unborn people to fall into error and forget the Lord.

He raised the sword and did as he was commanded. Then, he put on Laban's clothes, knowing that he would likely run into some opposition at getting the records and would need to be disguised somehow.

Upon approaching the treasury, he saw the servant of Laban, Zoram, who was a guard. The disguise was apparently enough to convince Zoram that Nephi was Laban and he began to speak with him as if that were so. Nephi asked for the records and Zoram produced them. Nephi wanted to ensure that Zoram would not alert other guards should he become suspicious, so he had Zoram follow him to the gates of the city.

But, when Zoram saw Nephi's brethren outside the city, he began to run away. Nephi caught him and promised him that if he would make an oath or a promise (something not easily broken in those days) that he would come with them, be faithful to the Lord, and not return to Jerusalem, Zoram would be a free man and would inherit a promised land. Zoram agreed and they returned to Lehi.

Lehi in the Wilderness (1 Nephi 2)

In chapter 2 of First Nephi, Lehi and his family prepare to leave Jerusalem and begin a new life in the wilderness. In part, they are escaping persecution at the hands of those who do not believe Lehi's prophecies and, in part, they are leaving behind the world to live the Gospel in a more pure form, away from distractions of wealth, status, and comfort.

Above all, Lehi was commanded by the Lord in a dream that he should depart the city. His family, particularly two of his sons named Laman and Lemuel, had a hard time dealing with this commandment because it required extreme faith on their part both to leave and to do so because of Lehi's dream. But, Nephi, ever the valiant and obedient son, prays to the Lord that he might believe the words of his father and not grumble and complain as his elder brothers Laman and Lemuel did. Nephi is visited by the Lord and softens Nephi's heart. In turn, he bears witness to (teaches) his younger brother, Sam, who also is touched by the Holy Spirit and believes that what they are doing is the right thing.

Nephi is saddened by Laman and Lemuel's rebellion. The Lord also promises Nephi that because instead of complaining he has sought answers from the Lord, he will prosper in the new land to which they are about to travel. If his brothers continue to rebel against Lehi and against Nephi, they will be cut off from the presence of the Lord (i.e. not blessed as Nephi will be). Instead, they will become a scourge to Nephi's descendants, to "stir them up in the ways of remembrance" of their dependence on the Lord through the conflict and strife that will be inflicted on them by the descendants of his brothers.