Nephi Sees Conditions Leading to Latter-day Events (1 Nephi 13, Part III)

In Part II of this chapter, we covered the arrival of the Gentiles and their wars and contentions with their mother nations. We also covered the book they brought with them which, it is abundantly apparent, is the Bible as we know it today.

In Part III, we finish 1 Nephi Chapter 13 by discussing Gentile influences on the descendants of Nephi's brothers, Laman and Lemuel.

Christopher Columbus wrote in journals regarding his experience in mounting his voyage to the New World:

It was the Lord who put into my mind (I could feel his hand upon me) the fact that it would be possible to sail from here to the Indies. All who heard of my project rejected it with laughter, ridiculing me. There is no question that the inspiration was from the Holy Spirit because He comforted me.... For the execution of the journey to the Indies, I did not make use of intelligence, mathematics or maps. It is simply the fulfillment of what Isaiah had prophesied.

The passages of Isaiah he refers to are as follows:

Isaiah 18:1-2

1 ^aWoe to the land shadowing with wings, which is ^bbeyond the rivers of ^cEthiopia:

2 That sendeth ambassadors by the sea, even in vessels of ^abulrushes upon the waters, saying, Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have ^bspoiled!

Isaiah 49:1, 5-6

1 ^aListen, O isles, unto me; and ^bhearken, ye people, from far; The Lord hath ^ccalled me from the womb; from the bowels of my mother hath he made mention of my name.

5 ¶ And now, saith the Lord that ^aformed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength.

6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a ^alight to the ^bGentiles, that thou mayest be my ^csalvation unto the end of the earth.

Samuel Eliot Morison of Harvard, who studied the extremely spiritual character of Columbus, wrote:

Men may doubt this, but there can be no doubt that the faith of Columbus was genuine and sincere, and that his frequent communion with forces unseen was a vital element in his achievements. It gave him confidence in his destiny, assurance that his performance would be equal to the promise.... This conviction that god destined him to be an instrument for spreading the faith was far more potent than the desire to win glory, wealth, and worldly honors, to which he was certainly far from indifferent.

In the secularized world of today, with its so-called "separation of church and state", and perpetual hand-wringing over America's erstwhile participation in the slave trade, the topic of Columbus can certainly make for uncomfortable dinner conversation among mixed company. For, as the argument goes, if Columbus hadn't set foot on his ship and come here, nothing bad would have happened.

Utter nonsense. To believe such a thing is to ignore patterns of human development and behavior in all nations and by all nations, especially their tendency to invade and enslave their neighbors. It is to imagine that only Columbus would ever have stumbled upon the Americas.

If not Columbus, then someone else--perhaps with unabashedly ignoble motivations--would have taken his place.

It certainly can't be denied that the impact of European contact with American natives was enormous. However, contrary to popular, uninformed opinion today, Europeans unknowingly carried with them certain strains of microbes and viruses that had not existed in the Americas, accidentally causing the deaths of great numbers of those already living here. They didn't arrive with a knowledge of what would happen in the future any more than you or I know whether we will be safe going to and from work in the morning or if we will, by some innocent choice or errant left turn, cause accident or injury to others.

Columbus was a humble, yet noble, learned, and religious man. So were several (but not all) of those who traveled with him on his first voyages. Those who were the more righteous and well-intentioned part did the best they knew how with what knowledge of the Gospel they possessed in the scriptures they had inherited from their fathers. They were therefore zealous in their desire to convert the natives they found on Hispañola and other islands of what is now known as the Bahamas.

Among many, a great example of these good intentions is found in a quote from a copy of Columbus' original Journal of the First Voyage as written by Bartolomé de Las Casas and quoted in America's God and Country: Encyclopedia of Quotations:

...And I say that Your Highness ought not to consent that any foreigner does business or sets foot here, except Christian Catholics, since this was the end and the beginning of the enterprise, that it should be for the enhancement and glory of the Christian religion nor should anyone who is not a good Christian come to these parts.

Tragically, when word got out about the great resources and riches of the New World, others who were not so much inclined towards religious benevolence as to monetary gain, took it upon themselves to exploit and plunder whatever they could find. The Native Americans, being in the way of their greed, took the brunt of this exploitation in that they were turned from friends into slaves and made to do the work of those who wanted what the new land had to offer.

Again, in today's political climate, we often hear a revisionist interpretation of these events: as if somehow Columbus was the purposeful instigator of the mistreatment of God's children on the American continents. However, those who malign Columbus do not have the perspective that the Book of Mormon offers to us--and to Native American descendants who remain. God foresaw all of these events and has designed a higher purpose in their tragedy and suffering that transcends our own limited perspective and interpretation of events. When people make wrong choices and suffer consequences, God provides for even greater blessings than those that were lost, if they will but repent and obey Him. Sometimes those blessings come much later, but the do come.

30 Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands, which is the land that the Lord God hath covenanted with thy father that his seed should have for the ^aland of their inheritance; wherefore, thou seest that the Lord God will not suffer that the Gentiles will utterly destroy the ^bmixture of thy ^cseed, which are among thy brethren.

31 Neither will he suffer that the Gentiles shall ^adestroy the seed of thy brethren.

32 Neither will the Lord God suffer that the Gentiles shall forever remain in that awful state of blindness, which thou beholdest they are in, because of the plain and most precious parts of the gospel of the Lamb which have been kept back by that ^aabominable church, whose formation thou hast seen.

33 Wherefore saith the Lamb of God: I will be ^amerciful unto the Gentiles, unto the visiting of the remnant of the house of Israel in great judgment.

First, God makes a promise to Nephi that his family's descendants will not be completely eliminated. He promises to be merciful to the Gentiles and, through them, to restore what was once lost from the written Gospel they carried with them. How would he do this? Through the seed of Nephi and his brethren.

35 For, behold, saith the Lamb: I will manifest myself unto thy seed, that they shall write many things which I shall minister unto them [the Book of Mormon], which shall be plain and precious; and after thy seed shall be destroyed, and dwindle in unbelief, and also the seed of thy brethren, behold, ^athese things shall be hid up, to come forth unto the Gentiles, by the gift and power of the Lamb.

36 And in them shall be written my ^agospel, saith the Lamb, and my ^brock and my salvation.

37 And ^ablessed are they who shall seek to bring forth my ^bZion at that day, for they shall have the ^cgift and the ^dpower of the Holy Ghost; and if they ^eendure unto the end they shall be ^flifted up at the last day, and shall be saved in the everlasting ^gkingdom of the Lamb; and whoso shall ^hpublish peace, yea, tidings of great joy, how beautiful upon the mountains shall they be.

The fulfillment of this prophecy is the restoration of the Gospel, through Joseph Smith, who descended from these first European-American Gentiles, and the Book of Mormon, which was written by Nephi's, Laman's, and Lemuel's descendants.

Verses 38 through 42 can be summed up thusly: God saw that people would make wrong choices and intervened to help them. When precious parts were taken out of the Bible, either intentionally or unintentionally, He made sure that the Book of Mormon would be made available to support the Bible's teachings and provide clarification as to what was lost. In the end, the Jews, who were the first to receive the Gospel, and the Gentiles, who received it second, would be brought together and unified towards fulfilling all of the prophecies in both books.

Research hints that Columbus was of Jewish descent. It is certainly possible that God meant for Columbus' journey to be one of many symbols of the literal fulfillment of the unification of Gentiles and Jews in the latter days in this vision given to Nephi.

Nephi Sees Conditions Leading to Latter-day Events (1 Nephi 13, Part II)

Nephi now sees that the Gentiles who have come to the Americas (to Nephi, "the promised land") have family troubles of their own. The "mother Gentiles" from which they came arrived by sea to do battle with them. We know this as the various wars that led up to and followed the Revolutionary War.

Nephi also sees that the Gentiles are not alone in their struggles against their mother nations.

18 And I beheld that the power of God was with them, and also that the wrath of God was upon all those that were gathered together ^aagainst them to battle.

19 And I, Nephi, beheld that the Gentiles that had gone out of captivity were ^adelivered by the power of God out of the hands of all other nations.

As we will read later, and quite often at that, one of the major themes of the Book of Mormon is this: that no people will be able to prosper here unless they believe in God, their Creator.

Now, Nephi sees that they have something else with them that is "of great worth". He writes:

20 And it came to pass that I, Nephi, beheld that they did prosper in the land; and I beheld a ^abook, and it was carried forth among them.

21 And the angel said unto me: Knowest thou the meaning of the book?

22 And I said unto him: I know not.

23 And he said: Behold it proceedeth out of the mouth of a Jew. And I, Nephi, beheld it; and he said unto me: The ^abook that thou beholdest is a ^brecord of the ^cJews, which contains the covenants of the Lord, which he hath made unto the house of Israel; and it also containeth many of the prophecies of the holy prophets; and it is a record like unto the engravings which are upon the ^dplates of brass, save there are not so many; nevertheless, they contain the covenants of the Lord, which he hath made unto the house of Israel; wherefore, they are of great worth unto the Gentiles.

In short, they carry with them a record of the Jews who were left at Jerusalem. Remember, now, that Nephi only has everything up to and including the reign of Zedekiah, Nephi's contemporary, and then his record is of his own people in the Americas. He would have known nothing about the Christian Bible as it came forth from the Middle East and Europe after the third century A.D. The book he sees in the vision is entirely new and unexpected, especially, as he writes, that they are "of great worth unto the Gentiles". Why would they have been of such great worth to Gentiles if they were considered "outsiders" to ancient and traditional Hebrews?

Here's why.

24 And the angel of the Lord said unto me: Thou hast beheld that the ^abook proceeded forth from the mouth of a Jew; and when it proceeded forth from the mouth of a Jew it contained the fulness of the gospel of the Lord, of whom the twelve apostles bear record; and they bear record according to the truth which is in the Lamb of God.

25 Wherefore, these things go forth from the ^aJews in purity unto the ^bGentiles, according to the truth which is in God.

It contained (past tense) the fulness of the gospel of the Lord, which the twelve apostles also shown in this vision bore testimony. The words that were originally written by the Jews at one time were uncorrupted when they arrived in Gentile hands. But then...

26 And after they go forth by the ^ahand of the twelve apostles of the Lamb, from the Jews ^bunto the Gentiles, thou seest the formation of that ^cgreat and abominable ^dchurch, which is most abominable above all other churches; for behold, they have ^etaken away from the gospel of the Lamb many parts which are ^fplain and most precious; and also many covenants of the Lord have they taken away.

27 And all this have they done that they might pervert the right ways of the Lord, that they might blind the eyes and harden the hearts of the children of men.

28 Wherefore, thou seest that after the book hath gone forth through the hands of the great and abominable church, that there are many plain and ^aprecious things taken away from the book, which is the book of the Lamb of God.

29 And after these plain and precious things were ^ataken away it goeth forth unto all the nations of the Gentiles; and after it goeth forth unto all the nations of the Gentiles, yea, even across the many waters which thou hast seen with the Gentiles which have gone forth out of captivity, thou seest—because of the many plain and precious things which have been taken out of the book, which were plain unto the understanding of the children of men, according to the plainness which is in the Lamb of God—because of these things which are taken away out of the gospel of the Lamb, an exceedingly great many do stumble, yea, insomuch that Satan hath great power over them.

You can read the howls of heresy across the Internet as I write this. Hundreds of anti-mormon web sites exist for the sole purpose of denouncing us for believing that the Bible is not 100% the inerrant and flawless word of God. All kinds of rhetorical gyrations are engaged in by anti-Mormons to show that the Bible (no matter which of the hundreds of translations now published) has never, ever been tampered with...or that if it has, God "made it okay" somehow and that it's just a mystery we'll never understand.

We respectfully disagree.

We disagree on the grounds that any document that passes through the hands of men, as the Bible has done for the nearly 1600 years that it has existed more or less as a single book (there were 400 years during which it was scattered to the four winds), has the potential of being changed. To claim that God somehow forced each handler to be precise, even when making mistakes in translation or interpretation, either on purpose or by accident, is completely illogical and at odds with the clearly accepted Christian doctrine that God respects free agency.

No. There is another explanation that makes much more sense, does not require incredible claims with virtually no evidence, and does not contradict God's law of free agency: a second record. God knew that there would be mistakes and deliberate changes made by translators and those who made handwritten copies. Instead of forcing those individuals to "do it right" in some unexplainable way (and forcing us to believe without providing some other witness as to authenticity), God prepared other records, the principle of which is the Book of Mormon, to help re-establish what was lost in terms of doctrine and "plain and precious things" that once existed in the Bible.

1. Deut. 17: 6
   6 ^aAt the mouth of ^btwo witnesses, or three witnesses, shall he that is worthy of death be put to ^cdeath; but at the mouth of one witness he shall not be put to death.
2. Deut. 19: 15
   15 ¶ One ^awitness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two ^bwitnesses, or at the mouth of three witnesses, shall the matter be established.
3. Matt. 18: 16
   16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three ^awitnesses every word may be established.
4. 2 Cor. 13: 1
   1 This is the third time I am coming to you. In the mouth of two or three ^awitnesses shall every word be established.
5. 1 Tim. 5: 19
   19 Against an elder receive not an accusation, but before two or three ^awitnesses.
6. Heb. 10: 28
   28 He that ^adespised Moses’ law died without mercy under two or three witnesses:
7. D&C 6: 28
   28 And now, behold, I give unto you, and also unto my servant Joseph, the ^akeys of this gift, which shall bring to light this ministry; and in the mouth of two or three ^bwitnesses shall every word be established.
8. D&C 128: 3
   3 Now, in relation to this matter, it would be very difficult for one recorder to be present at all times, and to do all the business. To obviate this difficulty, there can be a recorder appointed in each ward of the city, who is well qualified for taking accurate minutes; and let him be very particular and precise in taking the whole proceedings, certifying in his record that he saw with his eyes, and heard with his ears, giving the date, and names, and so forth, and the history of the whole transaction; naming also some three individuals that are present, if there be any present, who can at any time when called upon certify to the same, that in the mouth of two or three ^awitnesses every word may be established.

The Book of Mormon is that sacred, second witness that fills in what Satan tried to have removed from the Bible. Why else was Joseph Smith killed, among other things, for claiming it to be true scripture? Why else were thousands of Mormons forced from their homes and made to flee from the most religiously free nation on earth? Why else would Mormons be so hated for propagating it to all the world? It so enrages the enemy of God to know that his original plan to create confusion and contention among thousands of breakaway Christian sects because of misunderstandings about passages found in multiple of versions of the Bible was thwarted, that he will stop at nothing to discredit a second witness.

And that is why God establishes truth via multiple testimonies, including the Book of Mormon. To destroy the works of the devil and to establish His Word among all nations...not just those dwelling in one region of the world.

For more on this subject from a Book of Mormon perspective, go to www.fairlds.org:

• Archaeology and the Bible [2 articles]
• Bible Complete - No Additional Scripture [18 articles]
• History and Manuscripts [16 articles]
• Inerrant [11 articles]
• Joseph Smith Translation [12 articles]
• LDS View [16 articles]

Also see 2 Nephi 29.

Nephi Sees Conditions Leading to Latter-day Events (1 Nephi 13, Part I)

As the vision continues, Nephi is shown many of the things which, to him, were new and amazing. To those of us living in the U.S., they are now part of our national lore and cultural history. These things at which Nephi marvels as future and strange events are things we now take for granted and even struggle to teach effectively in our schools. This begs the question: Which is of more benefit in our day...to learn exclusively from our history, or to look to prophets to guide us so as to avoid pitfalls of the future?

The answer as provided by the Book of Mormon is that we should do both.

First, Nephi sees the many nations and kingdoms of the earth. In those nations were living those that the angel refers to as "the Gentiles". To Nephi, who was part of the house of Israel, this would have meant that they were all people outside the covenant and lineage he had come from.

Next, Nephi is shown that the Gentiles create a great church, one that is opposed to God's purposes and aligned with Satan's purposes instead. Nephi sees that this church puts in bondage, persecutes, tortures, and kills people who believe in God.

The temptation here is to immediately wonder which "church" is meant by what is shown in the vision, but we must be careful not to engage in presentism (distorting historical analysis by applying our own present-day biases) to interpret scripture. The purpose of this vision was not to single out any one denomination or even any one religion. No such entity is specifically named. All this scripture points to is "a great church".

The angel clarifies what is meant. This church is a metaphor for any organization of the world that seeks to use its power to gain power over God's people, to corrupt them in any way, or to destroy them physically and/or spiritually. He also states that it is the "church of the devil", meaning that the devil is the founder of it, and that its motivation is pride and to get the glory of the world. The fact that it is lumped into one great church is meant as a convenience in addressing its influence in the world rather than an attempt to single out any one group of individuals having a particular religious belief.

Now we get to the really interesting part, for we learn that Nephi sees "many waters" that divide his and his brothers' seed from the Gentiles (obviously these are the Atlantic and Pacific oceans). Then, he sees a man who is influenced by the Holy Ghost to set out on the waters "even unto the seed of my brethren, who were in the promised land."

Stop for a minute and think about who Nephi is seeing. Who in our own history books "first" arrives on our continent and "discovers" the people living there? Why, it's Christopher Columbus, of course.

In the next verse, we learn that other Gentiles followed suit and arrived in the Americas in "many multitudes" and began to smite the seed of Nephi's brothers who remained, scattering them--which we, in hindsight, see as having been done in three ways: geographically, culturally, and spiritually.

14 And it came to pass that I beheld many ^amultitudes of the Gentiles upon the ^bland of promise; and I beheld the wrath of God, that it was upon the seed of my brethren; and they were ^cscattered before the Gentiles and were smitten.

15 And I beheld the Spirit of the Lord, that it was upon the Gentiles, and they did prosper and ^aobtain the ^bland for their inheritance; and I beheld that they were white, and exceedingly fair and ^cbeautiful, like unto my people before they were ^dslain.

16 And it came to pass that I, Nephi, beheld that the Gentiles who had gone forth out of captivity did humble themselves before the Lord; and the power of the Lord was ^awith them.

Again, beware presentism. It is the norm today to vilify Columbus and those Europeans who followed them by viewing their motives and doings through the lenses of multi-culturalism and political correctness. No one should or can deny truthfully that what happened to Native Americans was a travesty and caused pain and suffering and near extermination of entire tribes and full extermination of others.

But, now we are reading history through the eyes, minds, and hearts of people whose descendants they were and who have a prophetic and divinely inspired explanation (not an excuse) as to why such horrible things would have happened to their seed. Remember that an earlier portion of Nephi's vision is replete with a fratricidal war of equal proportions perpetrated by the Lamanites against the Nephite people and eventually among the Lamanite people themselves.

Nephi explains to us in this and later writings that the Lamanites were reaping the consequences of actions previously sown. The lesson that Nephi, and later Moroni, teach us is that the Book of Mormon is meant to show the Gentiles that they are little different from the Lamanites, Nephites, and Jaredites. The Gentiles will be under equal condemnation and consequence from God if they do not repent of their sins (including the intentional killing and scattering of the Lamanite nations) and turn to Him while living in the promised land.

In the next post, 1 Nephi 13, Part II, we will analyze Nephi's vision of the Revolutionary and other Gentile wars and events in the Americas. We'll also look at Nephi's vision and interpretation of the development and influence of the modern-day Bible (no, it didn't just fall out of the sky one day as a single, chronological volume and land on Emperor Constantine's throne or Martin Luther's pulpit).

In 1 Nephi 13, Part III, we'll look at the additional books of scripture that God authorized to be written and how both the Bible and other books of scripture support each other in testifying of Christ in all the world...not just in Jerusalem.

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 Sees the Vision of Lehi (1 Nephi 11)

Nephi's desires to see and hear what his father saw come to fruition in Chapter 11. Not only does Nephi experience the same vision, but he is also given the meaning or interpretation of each of the elements shown.

What you're about to read is one of the most profound moments of the Book of Mormon. In beautiful metaphor, Nephi is shown the coming of the Son of God. He is taught the meaning of the tree, the fruit, the rod of iron, the fountain of living waters, the river of filthy water, and the great and spacious building.

In this and subsequent chapters (11-14), Nephi also beholds, in a continuation of the vision, the future of his descendants in the promised land (the American continents), the death, resurrection, and visit of the Savior to Nephi's people, the fall of his people, and the building of a great and abominable church. Finally, he sees the coming of the Gentiles to the Americas, their prosperity, and their role in ushering in the Second Coming of the Lord.

As Nephi sat pondering what Lehi had seen, he was "caught away" onto a high mountain. The Spirit asked him, "What desirest thou?" to which Nephi responded, "To behold the things which my father saw". The vision was opened to him only after he affirmed that he would believe what the Spirit was about to reveal.

This is the kind of faith we must all attain to, and is a major theme of the Book of Mormon--to accept on faith that which we haven't yet seen or that which we are about to hear from the Lord. Latter-day Saints (members of the LDS faith) practice this kind of faith each time they attend church meetings or general conferences.

The Spirit then shows Nephi the tree, which was precisely as Lehi had described it. Nephi is then asked again what he desires. He responds that he wants to know the meaning of the tree. Next he is shown Jerusalem, then Nazareth, and then a beautiful virgin.

The heavens open and an angel asks Nephi what he sees and whether he understands the condescension of God. Nephi responds that he knows that God loves His children, but that he doesn't know the meaning of all things. The angel teaches Nephi that the woman he sees is to be the mother of the Son of God "after the manner of the flesh". In other words, the Son of God would be born on earth, to a virgin, in a body of flesh and blood, and live among men.

"Knowest thou the meaning of the tree which thy father saw?"

Nephi immediately understood that it was the love of God, being the most desirable of all things.

The angel rejoices, saying "Yea, and the most joyous to the soul." Nephi then sees people falling down at the feet of the Son of God and worshiping Him. The rod of iron or the word of God, leading to the fountain of living waters and the tree, which represent simultaneously the love of God and the Son of God, appears and Nephi understands their meanings. The angel confirms that these symbols represent the condescension of God.

Nephi sees a prophet, John the Baptist, baptizing the Son of God and preparing the way for His mission on earth. He sees the Holy Ghost descend on the Son of God as a dove before He begins his preaching. He sees the multitudes rejecting Him and the calling of the twelve apostles.

The Son of God heals the sick and afflicted, casts out evil spirits, is judged by the world, crucified, and slain for the sins of the world. The people persecuting and rejecting the Son of God are the very same people who are found in the great and spacious building of Lehi's dream.

The angel makes note of this, saying, "Behold the world and the wisdom thereof; yea, behold the house of Israel hath gathered together to ^bfight against the twelve apostles of the Lamb."

Nephi looks again and sees that the pride of the people in the building is great, such that they would not repent and turn to the Son of God. Rather, they stood mocking Him. The building they were in falls in an exceedingly great and dramatic way.

The angel speaks again, saying, "Thus shall be the destruction of all nations, kindreds, tongues, and people, that shall fight against the twelve apostles of the Lamb."

Right: Modern-day edifice of the "great and spacious" kind, meant only to illustrate the concepts discussed in 1 Nephi 11. LDS artwork depicting Lehi's dream can be found here.

Lehi provides additional prophecies (1 Nephi 10)

Once Lehi had finished telling of his dream of the tree of life, the great and spacious building, the rod of iron, and the river of filthy water, he further expounds on what he has seen regarding the destruction of Jerusalem and the captivity of Israel.

Lehi also recounts having seen in a vision the Savior of the world coming to earth and being baptized by John. He also foretells the death and subsequent resurrection of the Messiah.

Remember that Lehi is speaking these prophecies between 600 B.C. and 592 B.C.

Because of his concern for his family to understand what happens to Israel after its captivity, Lehi prophesies what would eventually happen to all Israel by likening the tribes to the branches of an olive tree. They will be pruned from and grafted to the olive tree--or scattered and gathered again (see also Jacob 5).

Finally, Nephi desires to see the things his father saw and hear the things he heard. He has confidence that his desire will be granted because God continually manifests, or shows, Himself to us. God is "the same yesterday, today, and forever".

Nephi adds that men need to seek knowledge of these things by the power of the Holy Ghost and that "he that diligently seeketh shall find" the mysteries of God. Men need to be righteous and obedient or they will be cut off from the Lord because "no unclean thing can dwell with God."

More detail about the plates (1 Nephi 9)

We interrupt this narrative to give you more detail about the plates that Nephi constructed to record the history of his people.

Nephi made two sets of plates, one large and one small. The small plates contain the sacred things and the large plates contain the more detailed secular history, including the reigns of kings and wars and contentions.

So, you can see that the Book of Mormon was not just one set of plates but was actually made up of many groups of records, which is best understood through an illustration. See the diagram below.


Source: "Mormon Plates and Records", http://www.lightplanet.com/mormons/book_of_mormon/plates.html

Even though a picture is worth a thousand words, some explanation is helpful here. It is easiest to simply quote here from the "Brief Explanation" page at the front of the Book of Mormon.

The Book of Mormon is a sacred record of peoples in ancient America, and was engraved upon sheets of metal. Four kinds of metal record plates are spoken of in the book itself:

1. The Plates of Nephi, which were of two kinds: the Small Plates and the Large Plates. The former were more particularly devoted to the spiritual matters and the ministry and teachings of the prophets, while the latter were occupied mostly by a secular history of the peoples concerned (1 Nephi 9: 2-4). From the time of Mosiah, however, the large plates also included items of major spiritual importance.
   
   
2. The Plates of Mormon, which consist of an abridgment by Mormon from the Large Plates of Nephi, with many commentaries. These plates also contained a continuation of the history by Mormon and additions by his son Moroni.
   
   
3. The Plates of Ether, which present a history of the Jaredites. This record was abridged by Moroni, who inserted comments of his own and incorporated the record with the general history under the title “Book of Ether.”
   
   
4. The Plates of Brass brought by the people of Lehi from Jerusalem in 600 B.C. These contained “the five books of Moses, . . . And also a record of the Jews from the beginning, . . . down to the commencement of the reign of Zedekiah, king of Judah; And also the prophecies of the holy prophets” (1 Nephi 5: 11-13). Many quotations from these plates, citing Isaiah and other biblical and nonbiblical prophets, appear in the Book of Mormon.

The Book of Mormon comprises fifteen main parts or divisions, known, with one exception, as books, each designated by the name of its principal author. The first portion (the first six books, ending with Omni) is a translation from the Small Plates of Nephi. Between books of Omni and Mosiah is an insert called The Words of Mormon. This insert connects the record engraved on the Small Plates with Mormon’s abridgment of the Large Plates.

The longest portion, from Mosiah to Mormon, chapter 7, inclusive, is a translation of Mormon’s abridgment of the Large Plates of Nephi. The concluding portion, from Mormon, chapter 8, to the end to the volume, was engraved by Mormon’s son Moroni, who, after finishing the record of his father’s life, made an abridgment of the Jaredite record (as the Book of Ether) and later added the parts known as the Book of Moroni.

In or about the year A.D. 421, Moroni, the last of the Nephite prophet-historians, sealed the sacred record and hid it up unto the Lord, to be brought forth in the latter days, as predicted by the voice of God through his ancient prophets. In A.D. 1823, this same Moroni, then a resurrected personage, visited the Prophet Joseph Smith and subsequently delivered the engraved plates to him.

We also learn in 1 Nephi 9:5 that the Lord had asked Nephi to make two sets of plates with different contents "for a wise purpose in him, which purpose I know not." That purpose became painfully clear to Joseph Smith when, at the incessant pleadings of Martin Harris, who had been acting as his scribe in translating the first 116 pages, was finally convinced to allow the translation manuscript out of his hands so that Martin could take it home and show it to his unbelieving wife. Martin was supposed to show them only to her and to a few close relatives, but his wife took too many liberties with the manuscript and it eventually was lost somewhere in a crowd of detractors of Joseph's claims about having been given the Book of Mormon to translate.

These first 116 translated pages represented the Large Plates of Nephi and contained the book of Nephi's father, Lehi (see diagram above; also see Lesson 14: “For a Wise Purpose”, Book of Mormon Gospel Doctrine Teacher’s Manual, (1999), 61.)

Joseph was commanded by the Lord to not re-translate the missing pages because the conspiracy that was afoot was to alter the original manuscript so that his detractors could "prove" him to be a false prophet when the two translations did not agree. The Lord then revealed to a penitent Joseph that He had seen this coming centuries before (D&C 10:8–14) and had ensured that what was lost on the 116 pages would be duplicated in the translation from the Small Plates of Nephi. This record is what is now found in the books of 1 Nephi through Omni.

Lehi's vision of the Tree of Life (1 Nephi 8)

Lehi's Dream Vision

Roger Sorenson

Oil on canvas

2001

When the Lord teaches, He teaches using symbols. It was so throughout Old and New Testament scriptures, most especially in the parables detailed in the Gospel of St. Luke.

In chapter 8, Nephi records a significant vision, filled with symbolism, that his father, Lehi, had. This is the most detailed vision account of the Book of Mormon and therefore we should treat it as significant, not only because it is so detailed but because of the many teachings and doctrines that are packed into it.

As you read 1 Nephi 8 and have questions about what each of the symbols in the vision represent, be sure to keep a thumb in 1 Nephi 11 and 1 Nephi 15 which each give a more detailed interpretation. As I describe Lehi's vision, I will link to the cross references for each interpreted element as found in these later chapters to make it easier to correlate them together. Stay tuned, though, because when we get to the later chapters, I'll go into more detail about what these symbols stand for, especially what they can be compared to in our day.

Lehi begins the account of his dream or vision by stating that it is both a reason to rejoice (because of the righteousness of Sam and Nephi) and a reason to warn (because of the rebellious behaviors of Laman and Lemuel).

First, Lehi relates that he saw a man dressed in white who invited Lehi to follow him. Lehi soon finds himself in a "dark and dreary waste" and prays to be delivered from it. After this prayer, he sees a "large and spacious field" and in the middle of it is "a tree, whose fruit was desirable to make one happy".

Lehi eats some of the fruit and finds it is "most sweet, above all that I ever before tasted." It is so delicious, in fact, that he immediately feels a desire to share it with his entire family. He looks around for them and finds that there is a river of water that runs alongside the tree. Trying to find the river's source, he looks and sees that the head of it is a little way off and sees Sariah, Sam, and Nephi standing there as if they don't know where to go.

Lehi motions and calls to them to come to him, and they do. Then, looking also for Laman and Lemuel, he finds them but they refuse to come and partake of the fruit.

Next, Lehi sees a "rod of iron" that "extended along the bank of the river and led to the tree". Next to the rod of iron was a "strait and narrow" path leading up to the tree from the head of the fountain and out into a large and spacious field "as if it had been a world".

On the path were a great number of people who were also trying to get to the tree, as well as a mist of darkness covering the path in places. Some caught hold of the iron rod, successfully arrived at the tree, partook, and invited others to eat. But, upon eating, they looked around "as if they were ashamed".

Lehi then noticed that there was a "great and spacious building" that seemed to stand in the air. The people inside the building were of all ages and types, wearing very nice clothing, and pointing their fingers in derision and an attitude of mocking towards those who had taken the fruit. Those who became ashamed for eating the fruit "fell away into forbidden paths and were lost".

Lehi saw people grasping the iron rod and arriving at the tree to eat the fruit. Others let go of the iron rod before arriving at the tree, fell away from the path and the rod, and fell into a river of filthy water.

There were a great number who did not grab hold of the rod at all, but were "feeling their way towards that great and spacious building", going inside, and imitating the others in the building by pointing their fingers in scorn at those taking the fruit. But those who were eating of the fruit "heeded them not", or refused to pay any attention to them. Those who did pay attention to them fell away.

Laman and Lemuel never did partake of the fruit in Lehi's dream, so Lehi feared for them "lest they should be cast off from the presence of the Lord". Lehi invited them to repent "with all the feeling of a tender parent".

Laman and Lemuel return to Jerusalem...without complaining (1 Nephi 7)

Almost immediately after their journey to Jerusalem to get the brass plates, Lehi received another revelation from the Lord.

1 And now I would that ye might know, that after my father, Lehi, had made an end of ^aprophesying concerning his seed, it came to pass that the Lord spake unto him again, saying that it was not meet for him, Lehi, that he should take his family into the wilderness alone; but that his sons should take ^bdaughters to ^cwife, that they might raise up ^dseed unto the Lord in the land of promise.

2 And it came to pass that the Lord ^acommanded him that I, Nephi, and my brethren, should again return unto the land of Jerusalem, and bring down Ishmael and his family into the wilderness.

3 And it came to pass that I, Nephi, did ^aagain, with my brethren, go forth into the wilderness to go up to Jerusalem.

This is one of the more humorous parts of the Book of Mormon simply because Nephi makes no mention of any complaints. Laman and Lemuel appear to be perfectly happy to return to Jerusalem now that there is the possibility of bringing women back with them. :)

Ishmael is the father of the daughters for whom Nephi, Sam, Laman, and Lemuel return. We don't know too much about how the family of Lehi and the family of Ishmael knew one another. It could be that they were near kinsmen, which Lehi might have deduced after reading the genealogy contained in the brass plates. Nevertheless, it appears that Ishmael was willing to follow Lehi into the wilderness with his entire family. Therefore, it's more than likely that, at the very least, Ishmael originally sympathized with Lehi and was eager to leave Jerusalem before it fell to the Babylonians.

Laman and Lemuel's change of heart didn't last very long. On the way back to Lehi's camp, they, and some of Ishmael's own family, rebelled against "Nephi, and Sam, and their father, Ishmael, and his wife, and his three other daughters."

Nephi is quick to remind them of how the Lord has already supported them and their ancestors through many worse things and that if they would just be faithful, the Lord would give them a land of promise. If they want to go back, Nephi tells them, they can make that choice and perish with the rest.

Laman and Lemuel become furious and tie up Nephi to leave him to be eaten by wild beasts. Exercising his faith in the Lord, Nephi asks God for strength to break his bonds. Nephi is granted that power and is able to break free. This is a great example of faith as a principle of power. Nephi didn't ask for the Lord to come down and break his bonds for him. Rather, he asked that the Lord would amplify his own meager strength to free himself. We benefit from the Lord's help only when we put forth our own efforts and let Him do the rest. Otherwise, we begin to take His power for granted, or think that it is somehow by our own strength we are able to emerge from troubles. When He gives us more power than we know we have on our own, the lesson we learn is much more clear. To the contrary, taking His power for granted is the major mistake Laman and Lemuel have made and continue to make as they travel to the promised land.

But this time, something about this experience temporarily humbles those who rebelled. They repent, asking Nephi for forgiveness. He is quick to give it for his own part and then to remind them that their duty to ask forgiveness is not to him, but to God for having rebelled against His commandments.

Upon returning, they perform sacrifices and burnt offerings in accordance with the law of Moses to complete their repentance process and to show thanks to God.

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.