Book of Mormon -Day 10
A. Thought - "Because the editing of the Book of Mormon, with its gospel of hope, occurred under divine direction, it has a focus which is essentially spiritual. Yet some still criticize the Book of Mormon for not being what it was never intended to be, as if one could justifiably criticize the phone directory for lack of a plot." (NA Maxwell, 1st Nephi, A Doctrinal Foundation)
B. Book of the Week - "Search These Things Diligently-A Personal Study Guide To the Book of Mormon" Brian D. Garner, 2003
C. Gary's Green Verses
Date | Chapter | Verse | Commentary |
March 22 | Mosiah 16 | 1 | We can get a jump start on this whole thing by confessing that his judgments are just today. |
March 23 | Mosiah 17 | 4 | Take-away Alma's journal keeping and we do not have Abinadi's words. Long term effect on Alma's conversion=300 yrs. |
March 24 | Mosiah 18 | 29 | As we give to those in need we need to also consider their WANTS. |
March 25 | Mosiah 19 | 14 | Yet another benefit of having a beautiful wife. |
March 26 | Mosiah 20 | 11 | Our best efforts should be used in defending our families physically and spiritually |
March 27 | Mosiah 21 | 16 | We need to learn to notice when the Lord blesses us by degrees. |
March 28 | Mosiah 22 | 14 | Why would people not rejoice to receive the records of another people) 2 Nephi 29:12-13 |
March 29 | Mosiah 23 | 14, 21 | We need to be careful who we believe and trust To chasten in this context means, "to purify them to prepare them for greater blessings." Webster's 1828 Dictionary |
D. What the Book of Mormon teaches about Repentance: A Central message of the Book of Mormon is that through the Atonement, one can be forgiven, cleansed, washed white, purified. Helaman 14:11
The Book of Mormon contains the account of a man named Nehor. It is easy to understand why Mormon, in abridging a thousand years of Nephite records, thought it important to include something about this man and the enduring influence of his doctrine. Mormon was seeking to warn us, knowing that this philosophy would surface again in our day.Nehor appeared on the scene about 90 years before the birth of Christ. He taught “that all mankind should be saved at the last day, … for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life” (Alma 1:4).
About 15 years later, Korihor came among the Nephites preaching and amplifying the doctrine of Nehor. The Book of Mormon records that “he was Anti-Christ, for he began to preach unto the people against the prophecies … concerning the coming of Christ” (Alma 30:6). Korihor’s preaching was to the effect “that there could be no atonement made for the sins of men, but every man fared in this life according to the management of the creature; therefore every man prospered according to his genius, and that every man conquered according to his strength; and whatsoever a man did was no crime” (Alma 30:17). These false prophets and their followers “did not believe in the repentance of their sins” (Alma 15:15).
As in the days of Nehor and Korihor, we live in a time not long before the advent of Jesus Christ—in our case, the time of preparation for His Second Coming. And similarly, the message of repentance is often not welcomed. Some profess that if there is a God, He makes no real demands upon us (see Alma 18:5). Others maintain that a loving God forgives all sin based on simple confession, or if there actually is a punishment for sin, “God will beat us with a few stripes, and at last we shall be saved in the kingdom of God” (2 Nephi 28:8). Others, with Korihor, deny the very existence of Christ and any such thing as sin. Their doctrine is that values, standards, and even truth are all relative. Thus, whatever one feels is right for him or her cannot be judged by others to be wrong or sinful.
On the surface such philosophies seem appealing because they give us license to indulge any appetite or desire without concern for consequences. By using the teachings of Nehor and Korihor, we can rationalize and justify anything. When prophets come crying repentance, it “throws cold water on the party.” But in reality the prophetic call should be received with joy. Without repentance, there is no real progress or improvement in life. Pretending there is no sin does not lessen its burden and pain. Suffering for sin does not by itself change anything for the better. Only repentance leads to the sunlit uplands of a better life. And, of course, only through repentance do we gain access to the atoning grace of Jesus Christ and salvation. Repentance is a divine gift, and there should be a smile on our faces when we speak of it. It points us to freedom, confidence, and peace. Rather than interrupting the celebration, the gift of repentance is the cause for true celebration....the invitation to repent is an expression of love.
1. A change of mind and heart that brings a fresh attitude toward God, oneself, and life in general. Repentance implies that a person turns away from evil and turns his heart and will to God, submitting to God’s commandments and desires and forsaking sin. True repentance comes from a love for God and a sincere desire to obey his commandments. All accountable persons have sinned and must repent in order to progress toward salvation. Only through the atonement of Jesus Christ can our repentance become effective and accepted by God. (Guide to the Scriptures) Repentance = to turn away from sin by turning to Christ. (Book of Mormon Reference Companion, Top p. 676)
2. A Central message of the Book of Mormon is that through the Atonement, one can be forgiven, cleansed, washed white, purified.
3. 1 Nephi 1:4- 2 firsts; and it came to pass and repent. Donald W. Parry, “I Have a Question,” Ensign, Dec. 1992, 29 Mark Twain once joked that if Joseph Smith had left out the many instances of “and it came to pass” from the Book of Mormon, the book would have been only a pamphlet. (Roughing It, Hartford, Conn.: American Publishing Co., 1901, p. 133.) There are, however, some very good reasons behind the usage of the phrase—reasons that further attest the authenticity of the Book of Mormon. The English translation of the Hebrew word wayehi (often used to connect two ideas or events), “and it came to pass,” appears some 727 times in the King James Version of the Old Testament. The expression is rarely found in Hebrew poetic, literary, or prophetic writings. Most often, it appears in the Old Testament narratives, such as the books by Moses recounting the history of the children of Israel. As in the Old Testament, the expression in the Book of Mormon (where it appears some 1,404 times) occurs in the narrative selections and is clearly missing in the more literary parts, such as the psalm of Nephi (see 2 Ne. 4:20–25); the direct speeches of King Benjamin, Abinadi, Alma, and Jesus Christ; and the several epistles. But why does the phrase “and it came to pass” appear in the Book of Mormon so much more often, page for page, than it does in the Old Testament? The answer is twofold. First, the Book of Mormon contains much more narrative, chapter for chapter, than the Bible. Second, but equally important, the translators of the King James Version did not always render wayehi as “and it came to pass.” Instead, they were at liberty to draw from a multitude of similar expressions like “and it happened,” “and … became,” or “and … was.” Wayehi is found about 1,204 times in the Hebrew Bible, but it was translated only 727 times as “and it came to pass” in the King James Version. Joseph Smith did not introduce such variety into the translation of the Book of Mormon. He retained the precision of “and it came to pass,” which better performs the transitional function of the Hebrew word. The Prophet Joseph Smith may not have used the phrase at all—or at least not consistently—in the Book of Mormon had he created that record. The discriminating use of the Hebraic phrase in the Book of Mormon is further evidence that the record is what it says it is—a translation from a language (reformed Egyptian) with ties to the Hebrew language. (See Mormon. 9:32–33.) "Instead of punctuation, the original manuscript of the Book of Mormon divides up its phrases by introducing each by and "and, behold, now or It came to pass...simply outrageous-as English literature, but it is standard Egyptian practice...In Egyptian these expressions were not merely adornments...they are a grammatical necessity and may not be omitted." (Hugh Nibley, Collected Words, 7:150, quoted in Search these things Diligently p. 2)
4. REPENTANCE - Steps to Repentance - (Three main articles, D. Todd Christofferson, "The Dive Gift of Repentance" Ensign, November 2011; Neal A. Maxwell, "Repentance" Ensign, November 1991 p. 30; Repentance, Brent Top, "Book of Mormon Reference Companion", p. 676)
1. Sin - There is more individuality in those who are more holy. Sin, on the other hand, brings sameness; it shrinks us to addictive appetites and insubordinate impulses. For a brief surging, selfish moment, sin may create the illusion of individuality, but only as in the grunting, galloping Gadarene swine!
Repentance requires both turning away from evil and turning to God. . . Initially, this turning reflects progress from telestial to terrestrial behavior, and later on to celestial behavior. As the sins of the telestial world are left behind, the focus falls ever more steadily upon the sins of omission, which often keep us from full consecration. (NAMaxwell, Repentance, Ensign, Nov. 91, p. 30)
2. Faith in Christ - Repentance exists as an option only because of the Atonement of Jesus Christ. (Christofferson)
a. Enos 1:4-8 b. Alma Alma
3. Recognition and Godly Sorrow a. 2 Nephi 2:7 b. 2 Corinthians 7:10 c. 3 Nephi 9:20 d. Alma Alma
There can be no repentance without recognition of wrong. Whether by provocation, introspection, or wrenching remembrance, denial must be dissolved. As with the prodigal son who finally “came to himself”, the first rays of recognition help us begin to see “things as they really are”, including distinguishing between the motes and beams. Recognition is a sacred moment, often accompanied by the hot blush of shame. After recognition, real remorse floods the soul. This is a “godly sorrow,” not merely the “sorrow of the world” nor the sorrowing of the damned,” when we can no longer “take happiness in sin.” False remorse instead is like fondling our failings.” In ritual regret, we mourn our mistakes but without mending them. There can be no real repentance without personal suffering and the passage of sufficient time for the needed cleansing and turning. This is much more than merely waiting until feelings of remorse subside. Misery, like adversity, can have its special uses. No wonder chastening is often needed until the turning is really under way! (Maxwell)
4. Confession
a. D&C 82:7 b. D&C 58:43 c. Mosiah 26:29-30, 35-36 d. Moroni 6:7
All sins are to be confessed to the Lord, some to a Church official, some to others, and some to all of these. A few may require public confession. Confessing aids forsaking. We cannot expect to sin publicly and extensively and then expect to be rescued privately and quickly, being beaten with only a few stripes. (D&C 42:88-93) (Maxwell)
“The voluntary confession is infinitely more acceptable in the sight of the Lord than is forced admission, lacking humility, wrung from an individual by questioning.” (SWKimball, Miracle of Forgiveness, p. 181)
“A repentant heart will (a) voluntarily confess (b) accept without question the decision of priesthood leaders. (Harold B. Lee)
5. Forsaking and Restitution
a. Lev. 6:4-7 b. Helaman 5:17, 50-52 c. Mosiah 27:35 d. Alma 14:6-7 e. Alma 42:16
Sometimes, however, restitution is not possible in real terms, such as when one contributed to another’s loss of faith or virtue. Instead, a subsequent example of righteousness provides a compensatory form of restitution. In this rigorous process, so much clearly depends upon meekness. Pride keeps repentance from even starting or continuing. Some fail because they are more concerned with the preservation of their public image than with having Christ’s image in their countenances! Pride prefers cheap repentance, paid for with shallow sorrow. Unsurprisingly, seekers after cheap repentance also search for superficial forgiveness instead of real reconciliation. Thus, real repentance goes far beyond simply saying, “I’m sorry.” In the anguishing process of repentance, we may sometimes feel God has deserted us. The reality is that our behavior has isolated us from Him. Thus, while we are turning away from evil but have not yet turned fully to God, we are especially vulnerable. (Maxwell)
"Perhaps as much as praying for mercy, we should pray for time and opportunity to work and strive and overcome.... Repentance means not only abandoning sin but also committing to obedience.... For our turning to the Lord to be complete, it must include nothing less than a covenant of obedience to him....In the memorable expression of Professor Noel Reynolds, 'The choice to repent is a choice to burn bridges in every direction having determined to follow forever only one way, the one path that leads to eternal life.....Any pain entailed in repentance will always be far less than the suffering required to satisfy justice for unresolved transgression." (Christofferson)
6. Forgive Others
a. D&C 64:9-12 b. Mosiah 26:31
7. Forgive Ourselves (Peace of Conscience)
a. Mosiah 4:1-3 b. Mosiah 5:2-7
Ironically, some believe the Lord can forgive them, but they refuse to forgive themselves. (Maxwell)
8. Retain a Remission of Sins
a. Mosiah 4:26 Moroni
Retaining a remission of sins depends on continuous love and service to God and man.
Fifth, whatever the cost of repentance, it is swallowed up in the joy of forgiveness. In a general conference address entitled “The Brilliant Morning of Forgiveness,” President Boyd K. Packer provided this analogy: “In April of 1847, Brigham Young led the first company of pioneers out of Winter Quarters. At that same time, 1,600 miles [2,575 km] to the west the pathetic survivors of the Donner Party straggled down the slopes of the Sierra Nevada Mountains into the Sacramento Valley. “They had spent the ferocious winter trapped in the snowdrifts below the summit. That any survived the days and weeks and months of starvation and indescribable suffering is almost beyond belief. “Among them was fifteen-year-old John Breen. On the night of April 24 he walked into Johnson’s Ranch. Years later John wrote: “‘It was long after dark when we got to Johnson’s Ranch, so the first time I saw it was early in the morning. The weather was fine, the ground was covered with green grass, the birds were singing from the tops of the trees, and the journey was over. I could scarcely believe that I was alive. “‘The scene that I saw that morning seems to be photographed on my mind. Most of the incidents are gone from memory, but I can always see the camp near Johnson’s Ranch.’” Said President Packer: “At first I was very puzzled by his statement that ‘most of the incidents are gone from memory.’ How could long months of incredible suffering and sorrow ever be gone from his mind? How could that brutal dark winter be replaced with one brilliant morning? “On further reflection I decided it was not puzzling at all. I have seen something similar happen to people I have known. I have seen some who have spent a long winter of guilt and spiritual starvation emerge into the morning of forgiveness. When morning came, they learned this: “‘Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more’ [D&C 58:42].” (Christofferson)
“I do not believe that any man lives up to his ideals, but if we are striving, if we are working, if we are trying, to the best of our ability, to improve day by day, then we are in the line of our duty. If we are seeking to remedy our own defects, if we are so living that we can ask God for light, for knowledge, for intelligence, and above all, for His Spirit, that we may overcome our weaknesses, then, I can tell you we are in the straight and narrow path that leads to life eternal. Then we need have no fear.” (HJGrant, Gospel Standards, p. 184-5)
“Repentance must involve an all-out, total surrender to the program of the Lord. That transgressor is not fully repentant who neglects his tithing, misses his meetings, breaks the Sabbath, fails in his family prayers, does not sustain the authorities of the Church, breaks the Word of Wisdom, does not love the Lord nor his fellowmen. A reforming adulterer who drinks or curses is not repentant. The repenting burglar who has sex play is not ready for forgiveness. God cannot forgive unless the transgressor shows a true repentance which spreads to all areas of his life.” (SWKimball, Miracle of Forgiveness, p. 203
How long does it take to repent? "On the day of Pentecost, when Peter proclaimed the Gospel, about 3,000 souls were added to the Church that day. How long did it take them to repent? No longer than they were willing to believe? No longer than they were willing to believe, and put away their sins, with a determination to forsake them, and not sin again." (Heber C. Kimball, JD 1:36)
Helaman 14:11 - See New BOM Student Manual page 283-284
