1 Nephi 2:24 "ways of remembrance"

And if it so be that they rebel against me, they shall be a scourge unto thy seed, to stir them up in the ways of remembrance.

So last week the new Star Wars movie, "The Force Awakens" premiered. (No spoilers! I see it this coming Tuesday.) With Star Wars and "the ways of the Force" on my mind I noticed the phrase "the ways of remembrance" in the above scripture. To me this phrase implies that remembrance is a skill (or set of skills) that can be developed.

What are the lessons needed to hone the ways of remembrance? (I'm thinking one armed handstands may not be required.)

President Spencer W. Kimball taught,

"When you look in the dictionary for the most important word, do you know what it is? It could be ‘remember.’ Because all of [us] have made covenants … our greatest need is to remember. That is why everyone goes to sacrament meeting every Sabbath day—to take the sacrament and listen to the priests pray that [we] ‘… may always remember him and keep his commandments which he has given [us].’… ‘Remember’ is the word" (Circles of Exaltation [address to religious educators, Brigham Young University, 28 June 1968], 8).

Clearly partaking of the sacrament each week is a critical "way of remembrance."

Scripture study and prayer are also likely "ways of remembrance."

I'll have to be on the look out for additional "ways of remembrance."


In honor of the quote above, a picture of President Kimball:

Enos 1:11 "faith began to be unshaken"

And while I was thus struggling in the spirit, behold, the voice of the Lord came into my mind again, saying: I will visit thy brethren according to their diligence in keeping my commandments. I have given unto them this land, and it is a holy land; and I curse it not save it be for the cause of iniquity; wherefore, I will visit thy brethren according as I have said; and their transgressions will I bring down with sorrow upon their own heads. And after I, Enos, had heard these words, my faith began to be unshaken in the Lord
Enos 1:10-11

It wasn't just hearing the voice of the Lord that caused his faith to become unshaken; the feeling came after hearing these words. Was it something about these words that caused that?

Perhaps how this land was prime real estate? And what exactly are we to make of this: "and I curse [the land] not be it be for the cause of iniquity"? Does this imply that there are actually other lands that the Lord curses for reasons other than iniquity? (Strictly speaking, it does not say this. And I wouldn't go there.)

I suppose it has more to do with first the Lord granting a blessing to Enos personally and then his people the Nephites. He's probably just saying, "Well I got response x which was good, and y was also good. Let's see about z."

I won't try to read too much into this verse. That said, I find it interesting that Enos's faith began to become unshaken after hearing the voice of the Lord. Jacob, his father, had the same feeling after searching the prophets and having many revelations. What does this tell us about the relationship between hearing the voice of the Lord and having unshaken faith? Am I seeking the voice of the Lord throughout my day?

Wherefore, we search the prophets, and we have many revelations and the spirit of prophecy; and having all these witnesses we obtain a hope, and our faith becometh unshaken, insomuch that we truly can command in the name of Jesus and the very trees obey us, or the mountains, or the waves of the sea.
Jacob 4:6

2 Nephi 9:20 O how great the holiness of our God!

O how great the holiness of our God! For he knoweth all things, and there is not anything save he knows it.

Family scripture study again. We got through five verses tonight (2 Nephi 9:19-24. This pace is killing my children.) Ok. "Got through" might be stretching it a bit. Tonight we got hung up on verse 20. I pointed out that it seemed odd that Jacob would use God's omniscience as proof that He is holy. I asked why but no one could come up with a good reason. A simple Google search, "define holy" did not help ("dedicated or consecrated to God or a religious purpose; sacred").

Nathaniel had a heated argument with anyone who would engage (no one) explaining how God could not be holy because He can't dedicate Himself to Himself... or something... there was definitely a tautology going on in his argument.

I think the problem was our rudimentary definition. After giving up and ending our study session, I put the kids to bed and then in quiet consulted my Theological Dictionary of the New Testament by Geoffrey W Bromiley edited by Gerhard Littel and Gerhard Friedrich. This was dubbed "Little Kittel" by my professor Dr. Dennis Rasmussen--at least it was from Dr. Rasmussen that I heard this nickname--because the editors managed to abridge 10 volumes into a mere 1,300 pages. This "little" book was one of the best investments I made in college.

According to Little Kittel, in Old Testament times, "God's holiness expresses his divine perfection." And then specific to the later chapters of Isaiah (like those Jacob was just quoting) Kittel says, "the Holy One of Israel is more fully manifested as the God of redemption rather than judgement. God is incomparable (45:25). In his holiness lies his mystery (45:15). This mystery is redemption; hence salvation and holiness are now firmly related (45:18ff. etc.)."

Given this explanation, Jacob's words in verses 20-24 make complete sense. Perhaps when we pick up here tomorrow I won't have to tune out Nathaniel. ;)

Enos 1:1 A just man

Behold, it came to pass that I, Enos, knowing my father that he was a just man—for he taught me in his language, and also in the nurture and admonition of the Lord—and blessed be the name of my God for it

Last week I blogged about God's justice. Tonight rereading Enos 1:1 I realized that in this verse Enos ascribes justice to his father Jacob because he had taught his son "in his language, and also in the nurture and admonition of the Lord." Often we think of justice in relation to administering the law or to fairness. Jacob's teaching his son obviously has nothing to do with fairness or the law. So what are we to make of this verse?

Maybe though it's not saying that Jacob was just because he taught his son; perhaps Enos is saying that he knew his father was just because of his teachings. Does it matter?

If it is the first way (Jacob is just because of his teaching), that would imply that if I don't teach my children then I am not just.  If we define justice in terms of doing what is morally right instead of how we administer the law, then I suppose this is an OK reading. It is after all morally right to teach our children in the ways of the Lord.

The second way of reading the verse though is interesting because it implies that teaching our children "in our language and in the nurture and admonition of the Lord" allows our children to see us as just. My teenagers are highly attuned to any time I am not perfectly just. Rather than try to help them see the logic behind my attempts at acting justly, perhaps I should just redouble my efforts in teaching them "in the nurture and admonition of the Lord". (And correct their grammar more.)

Enos 1:5-6 "I... knew that God could not lie"

And there came a voice unto me, saying: Enos, thy sins are forgiven thee, and thou shalt be blessed.
And I, Enos, knew that God could not lie; wherefore, my guilt was swept away.

Tonight for our family scripture study we read 2 Nephi 9:17. Here Jacob is giving what is essentially a General Conference talk. He is speaking of the plan of salvation and then exclaims, "O the greatness and the justice of our God! For he executeth all his words, and they have gone forth out of his mouth, and his law must be fulfilled."

We discussed how God's mercy is often extolled; we don't often rejoice in His justice. Here Jacob does just that and then points out that because God is just, whatever He says He will do, He does. It's this very trait that allowed Enos to rejoice in His promise, that allows us to rely on Him.

If we are striving to be more like Him, perhaps we need to do a better job "executing all our words." Are we sometimes a bit cavalier in our commitments? I know I am.

Jacob 3:5-7 "how much better are they"

I find it interesting that Jacob calls his audience's attention to the righteousness of the Lamanites. It is very easy when we think we are "the chosen people" to look down on "those people in the great and spacious building" (hashtag).

"I don't drink or smoke like them."
"At the second coming I won't be burned like them because I've paid my fire insurance."
"I defend the family... unlike them [complete with head shaking]."

But Jacob teaches that they only do wrong because that's what their parents have taught them. Jacob makes it clear that family was important to the Lamanites. In fact, we can cross-reference these verses with 1 Nephi 17:20. In this verse Nephi's older brothers say:

"and we have wandered in the wilderness for these many years; and our women have toiled, being big with child; and they have borne children in the wilderness and suffered all things, save it were death; and it would have been better that they had died before they came out of Jerusalem than to have suffered these afflictions."

While his brothers may have been wrong, they were not oblivious to their wives' hardships. Perhaps the loving of spouse and children was taught among Lamanites from their first parents.

Jacob warns the Nephites that at the last day the Lamanites will be better off because the . (Yes I avoided the potentially racist phraseology.)

What am I to learn from this? Do I remember my own filthiness before the Lord or am I too busy condemning Babylon? Do I pay enough attention to my wife's hardships (we do have two almost three teenage boys and a 5-year old drama queen)? How much of what I believe is a product of the traditions of my fathers? (Note the plural... I'm not blaming you dad specifically but more generally the erroneous beliefs that have been passed down from generations.) I suppose if I believe Jacob I shouldn't spend too much time worrying about that last question.

"but ye shall remember your own filthiness, and remember that their filthiness came because of their fathers."

In the end, I need to worry about my own filthiness, not from whence it came, but I should remember the source for the filthiness of others.

Jacob 1:5 "because of faith and great anxiety"

Is great anxiety anything like high anxiety? Sorry. Had to ask.

I find it interesting that Jacob has seen his posterity's future because of faith and great anxiety. I have a difficult time wondering what will become of my immediate children; could I really see what will happen in distant generations? Would I want to? What would I want for them? What do I want for my immediate children?

I want them to be happy and love the Lord. I want my children to be better than me; I have made mistakes that I hope they don't make. I hope they find husbands and wives that they can love and that will love them back.

Perhaps I need to spend more time cultivating great anxiety for my posterity so I can recognize the rare opportunities to influence the future today.

2 Nephi 9:28 "When we are learned..."

O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish.

We often read this and assume that "When they are learned they think they are wise" applies to scholars or intellectuals who get a little too much book learning and then think they know better than God. After all, that's the interpretation taught in Sunday School and seminary so it must be right.

I wonder if we shouldn't do a better job applying this passage to ourselves. Do I ever find myself thinking that just because I went to all four years of seminary, or because I go to Sunday School each week, I am wise regarding the scriptures? Could this verse apply to learning from General Conference or the Ensign? Maybe the Handbook of Instructions?

Perhaps the Lord wants to counsel me, but I am so certain of the interpretation of whatever it is I'm studying that I miss His whispering Spirit. Perhaps this scripture applies to spiritual knowledge just as much as scholarly learning.

Don't get me wrong. I'm not suggesting we shouldn't pay attention to General Conference or read the Ensign

In short we should ask ourselves more often, "Do I set aside His counsel because I think I already know what He is telling me in spiritual matters?

2 Nephi 9:5-6

Yea, I know that ye know that in the body he shall show himself unto those at Jerusalem, from whence we came; for it is expedient that it should be among them; for it behooveth the great Creator that he suffereth himself to become subject unto man in the flesh, and die for all men, that all men might become subject unto him.
For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord.
Wherefore, it must needs be an infinite atonement

In this passage Jacob explains why the atonement is required, why the Lord must subject Himself to man in the flesh. I find it interesting that Jacob uses for the Lord not the title Redeemer or Savior or for that matter even the common Lord. Instead he refers to the Lord as the Creator. Can we learn anything from this?

In my mind the relationship between the fall and the atonement is clear: the one necessitated the other. Linking both to the creation I think helps us recognize that the fall is surely personal for the Lord. Yes, before the fall, the world was "very good", but more than that, it was the handiwork of the Lord. He created it. It was His own very good world. Surely He felt satisfaction, even a sense of pride, in His creation. ("Pride" here in the non-President Benson sense of the word.) I know I feel a definite sense of accomplishment when I make manage to get four wheels on a pinewood derby car that makes it all the way down the track. I can only imagine what Christ felt once the world was in orbit and full of all manner of beauty.

Even though He knew that the fall, thanks to His merciful plan, would be a positive thing in the long run, I'm certain He felt some sorrow for His creation. I imagine that this sadness helped motivate Him when He suffered for us. Surely knowing that His creation would be lost forever without the atonement gave added purpose to His suffering and motivation to help Him bear the agony.

2 Nephi 5:10

And we did observe to keep the judgments, and the statutes, and the commandments of the Lord in all things, according to the law of Moses.

Why does Nephi not simply say, "And we kept the commandments?" What does adding "we did observe to keep the commandments" imply? Perhaps from this semi awkward phrasing we are supposed to learn that truly keeping the commandments requires a watchfulness, a mindful attitude of recognizing what we are doing and why. Adam and Eve were certainly keeping the law of sacrifice when the offered the firstlings of their flock. But the Lord was not content with leaving them in the dark about why He had given them this law. Thus He sent an angel to instruct them. So I find myself wondering, "Am I mindful of the commandments as I kept them? Am I waiting on the Lord to give me further light and knowledge as I keep the commandments or am I just obeying out of habit (which is probably better than not, but is it what the Lord wants)?"

From this verse we also need to ask why Nephi said they kept the judgments, statutes, and commandments? Again, why didn't he just say, "And we kept the commandments?" How are these three things different. I admit, after comparing usage and definitions from several dictionaries, I'm flummoxed.

Judgments seems to be the law as given by the Lord (our judge). Statutes are written laws. Commandments are divine decrees.

Perhaps they are just three ways of saying the same thing. So why list all three?

2 Nephi 2:1-3

Tonight my reading was 2 Nephi 2. I didn't get very far. I wonder if we should learn anything from the verb tenses in the first three verses, especially the first two. Those are about afflictions, a subject unfortunately near and dear to my heart.

I find it interesting that Jacob "hast suffered afflictions" meaning he had suffered (past tense), but that God "shall consecrate" his afflictions for his gain, meaning the suffering would benefit him (future tense). Often when we suffer we don't recognize an affliction as a blessing. A lot of cheap self-help and smarmy sacrament meeting talks teach that in our suffering we should try to find the lessons in our agony; look for the proverbial silver lining. Trying to find good in pain may help keep our attitude in check, but when we face trials perhaps we would be better off just admitting that our life stinks, accept it, and... that's it. No searching for hidden treasures or sacred meaning in our trials; God hasn't yet consecrated our trials for our gain. They're still just trials. This need not be pessimistic, We can recognize the awfulness of our situation and at the same time reassure ourselves that some day (i.e., not now) God will make something good out of our pain... and just move on.

I also find it interesting that in verse 3, Lehi says to Jacob, who is only a young man, "thou art redeemed" (present tense). I wonder what this says about redemption. Often we think of redemption coming only after final judgement and worse "after all we can do". Perhaps redemption is a state of being that we should strive for today and every day. (Tying the three verses together, I imagine that knowing today you are redeemed would aide in enduring challenges that arise today.)

I admit I don't know how we get to that knowledge/feeling/state of being of redemption today, but am heartened that Jacob was redeemed because of the righteousness of Jesus Christ and not because of anything he had done. That recognition of the source of our redemption is probably the first step.

1 Nephi 1 to 7

In this day and age of process reengineering and Six Sigma, the story of Lehi's flight into the wilderness and Nephi and his brothers subsequent return (not once but twice) to Jerusalem, I can't help but wonder, "Couldn't God have done this more efficiently?" Surely He could have gotten Lehi's family along with Ishmael and the plates of brass out of Jerusalem in fewer steps.

But then what is my wisdom compared to the Lord's? I have noticed several blessings that resulted from the seemingly inefficient manner in Lehi's exodus.

First and most obvious, Sariah's faith was strengthened by her sons first return to Jerusalem. 1 Nephi 5 makes it plain that up to that point Sariah's confidence in her husband's visions had been somewhat shaky. It seems she may have been just going along with her husband's hair-brained schemes. The safe return of her children with the plates, as Lehi prophesied, helped her recognize her husband was not just following the vain imaginations of his heart.

Second, the seemingly inefficient manner the plates were obtained resulted in the addition of Zoram to the band of travelers. Zoram was able to take one of Ishmael's daughters to wife, diversifying the Nephite gene pool.  Without Zoram, the eldest daughter of Ishmael may have ended up the old maid of the new world. Or worse, without Zoram as an additional suitor, Nephi and his brothers may have been unsuccessful in persuading Ishmael to leave Jerusalem. It seems that Zoram also acted as a good friend for Nephi, which given his older brothers recalcitrance must have been most welcome.

In the first journey back, Nephi also obtained the sword of Laban. This then, once they reached the Americas, the Nephites used as a model for weapons as protection against the Lamanites.

I also wonder if Nephi and his brothers losing to Laban all of their father's gold and silver and precious things made it easier for Laman and Lemuel to leave Jerusalem. Perhaps the draw of these precious things would have been too great for Laman and Lemuel when they, together with a few of Ishmael's daughters, rebelled and threatened to return to Jerusalem.

But I'm now speculating... The one thing I take away from all of this is what may appear inefficient to my mortal eyes may actually be the most efficient way for the Lord to achieve his many diverse purposes.