2 Ne 4:5 if ye are brought up in the way ye should go ye will not
depart from it
Lehi is
obviously quoting the passage from Proverbs, Train
up a child in the way he should go: and when he is old, he will not depart from
it (Prov 22:6). His use of this scripture is interesting because his two
sons, Laman and Lemuel, seem to be an exception to this general rule. There is
nothing from the record of Nephi which would indicate that Lehi had done a poor
job as a father. On the contrary, on many occasions he plead with them, with all the feeling of a tender parent and with
the entreaty, hear the words of a trembling parent
(1 Ne 8:37, 2 Ne 1:14).
There are
those souls who will not respond to a righteous upbringing. The agency of man
is given to all and if a spirit of rebellion festers in the soul, all the
righteousness in the world will be rejected. The fact that some children raised
in good environments will rebel while their siblings faithfully follow the Lord
makes one wonder about the attitude and spirit of the individual in the
pre-mortal sphere. We often quote the scripture, that
same spirit which doth possess your bodies at the time that ye go out of this
life, that same spirit will have power to possess your body in that eternal
world (Alma 34:34). It is just as true that the same spirit which we
possessed in the pre-mortal life is the same spirit which possesses our bodies
now. Nevertheless, the proverb of Solomon is generally remarkably true. Solomon
should know—he probably had hundreds if not thousands of children born to him
by his 700 wives and 300 concubines (see 1 Kings 11:3).
2 Ne 4:6 the
cursing may be taken from you and be answered upon the heads of your parents
Lehi was concerned for the salvation of
his grandchildren and great grandchildren. Doubtless, he was familiar with the
scriptures like Ex 20:5-6, I the Lord thy God am
a jealous God, visiting the iniquity of the fathers upon the children unto the
third and fourth generation of them that hate me. And shewing mercy unto thousands of them that love me, and
keep my commandments. Lehi wanted Laman and Lemuel to be held
responsible for the mistakes of their children. It was because of this blessing
that the Lord God will not suffer that ye (Lehi’s
grandchildren) shall perish; wherefore, he will be
merciful unto you and unto your seed forever (v. 7).
A careful review of the scriptures
reveals that parents can be held responsible for some of the sins of their
children but children cannot be held responsible for the sins of their parents.
Parents can only be held responsible for the sins of the children if they were
negligent in teaching them of their duties. This is similar to the
responsibility of prophets—if they don’t call the people to repentance they can
be held responsible for the sins of the people (Ezek 33:4-6, Jacob 1:19).
Speaking of parents who do not teach their children the basic principles and
ordinances of the gospel, the Lord has said, the sin
be upon the heads of the parents (DC 68:25). See also DC 29:47-8. This
is an exception to the general rule as taught by Ezekiel, The son shall not bear the iniquity of the father, neither
shall the father bear the iniquity of the son (Ezek 18:20). Therefore,
it is just for God to hold Laman and Lemuel responsible for the sins of their
children because they were negligent parents.
Joseph Fielding Smith
“The scripture in question is as
follows: ‘... visiting the iniquity of the fathers
upon the children unto the third and fourth generation of them that hate me.’
“The second Article of Faith reads: ‘We believe that men will be punished for their own sins,
and not for Adam's transgression.’
“…What your question means, as I
interpret it, is this: You have an idea that the commandment means that when a
man sins his children will be held responsible for his folly and be punished
for it, for three or four generations. The commandment does not mean anything
of this kind. The Lord never punishes a child for its parents' transgressions.
He is just and merciful. The real meaning of this visiting of the iniquity is
that when a man transgresses he teaches his children to transgress, and they
follow his teachings. It is natural for children to follow in the practices of
their fathers and by doing so suffer for the parents' iniquity which they have
voluntarily brought upon themselves.
NUMEROUS PASSAGES SHOW MERCY AND
JUSTICE
“There are numerous other passages of
scripture showing the mercy and justice of the Lord and that they are not to be
punished for the fathers' transgression. Here are a few:
“’The fathers shall not be
put to death for the children, neither shall the children be put to death for
the fathers: every man shall be put to death for his own sin.’ (Deut 24:16)
“’But the children of the
murderers he slew not: according unto that which is written in the book of the
law of Moses, wherein the Lord commanded saying, The fathers shall not be put
to death for the children, nor the children be put to death for the fathers;
but every man shall be put to death for his own sin.’ (2 Kings
14:6)
‘In those days they shall
say no more, The fathers have eaten a sour grape, and the children's teeth are
set on edge.
But every one shall die
for his own iniquity: every man that eateth the sour grape, his teeth shall be
set on edge.’
(Jer 31:29-30)
‘The soul that sinneth, it
shall die. The son shall not bear the iniquity of the father, neither shall the
father bear the iniquity of the son: the righteousness of the righteous shall
be upon him, and the wickedness of the wicked shall be upon him.’ (Ezek 18:20)”
(Answers to Gospel Questions, vol. 1, pp. 82-3)
Gordon B. Hinckley
“Parents haven’t measured up to their
responsibilities. It is evident. A nation will rise no higher than the strength
of its homes. If you want to reform a nation, you begin with families, with
parents who teach their children principles and values that are positive and
affirmative and will lead them to worthwhile endeavors. That is the basic
failure that has taken place in America….parents have no greater responsibility
in this world than the bringing up of their children in the right way….” (Ensign,
Nov. 1996, pp. 48-9 as taken from Latter-day Commentary on the Book of
Mormon compiled by K. Douglas Bassett, p. 99)
Spencer W. Kimball
“Though the parents are not always
charged with the failures of their children, we are sure that many times the
failures of the children could be charged to the parents….We realize that there
are times when belligerent sons and daughters may draw upon themselves the
condemnation, having totally ignored and failed all the teachings that have
been given them. But we the parents cannot escape the responsibility that is
ours of training our children…. As we think of these young people who rebel
against their parents and society, we wonder, have you held your family prayers
with regularity? Do you have your family home evenings regularly? Are your
children taught to be faithful and true? Most parents protect their children
with shelter for their comfort, tender care and medicine for their illnesses,
clothes for their looks and comfort, and food for their taste and growth, but
what do they do for their souls?” (Tokyo Area Conference Report, Aug.
1975, pp. 38-39 as taken from Latter-day Commentary on the Book of Mormon
compiled by K. Douglas Bassett, p.99)
2 Ne 4:11 thy
seed shall be numbered with his seed
This is consistent with other
scriptures in the Book of Mormon and D&C. The term “Samites” is never
found. This is because they were numbered with the “Nephites.” In Jacob’s list
of the “ites” of the Book of Mormon, “Samites” are notably absent, Now the people which were not Lamanites were Nephites;
nevertheless, they were called Nephites, Jacobites, Josephites, Zoramites,
Lamanites, Lemuelites, and Ishmaelites (Jacob 1:13). DC 3:17-18 lists the
Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and
Ishmaelites. Again “Samites” are notably absent.
This is remarkable doctrinal
consistency for the machinations of an unschooled farm boy from Vermont.
Unless, of course, he was a prophet of God.
2 Ne 4:15-16 Nephi uses classic
patterns of Hebrew poetry
Nephi’s favorite prophet, Isaiah, is
famous for a pattern of Hebrew poetry called parallelism. Nephi emulates this
in many of his passages including these verses. Of Hebrew poetry, Victor Ludlow
writes:
“Parallelism is the most distinctive
quality of Hebrew poetry, and it is found in most of the famous biblical
passages. In parallelism, a thought, idea, grammar pattern, or key word of the
first line is repeated or continued in the second line. There are two basic
types of parallelism, grammatical and semantic. Grammatical or ‘form’
parallelism is often difficult to identify, especially in non-Hebrew
translations, because the rhyme schemes, grammar forms, conjugation patterns,
prefix or suffix parallelisms, and so on may not carry over into the new
translation. However, semantic parallelism is more easily recognized in English
and other non-Semitic language translations since it is a ‘theme rhyme’ or
‘idea pattern’ in which the thought or meaning in one line is related to an
idea of another line in a variety of parallel patterns.” (Isaiah: Prophet,
Seer, and Poet, p. 32)
He goes on to describe seven different
types of semantic parallelism. The passage in question exhibits two of these types.
a) For my
soul delighteth in the scriptures,
b) and my
heart pondereth them, and writeth them for the learning and the profit of my
children.
a) Behold,
my soul delighteth in the things of the Lord;
b) and my heart
pondereth continually upon the things which I have seen and heard.
These passages exhibit synthetic
parallelism and synonymous parallelism. In synthetic parallelism, “the second
line completes or complements the thought of the first in a variety
of possible combinations…An idea is introduced in the first line, which is
incomplete or generates questions about that idea. The second line then
completes the idea, or answers a question raised by the first line.” (Isaiah:
Prophet, Seer, and Poet, pp. 33-4) In verse 15, the first thought, my soul delighteth in the scriptures, is completed
in the second line, and my heart pondereth them and
writeth them for the learning and profit of my children.
In synonymous parallelism, “a theme of
the first line repeats itself in the second line, but in slightly
different words.” (Isaiah: Prophet, Seer, and Poet, pp. 32) The ideas in
verse 15 are repeated in verse 16 with slightly different concepts. The phrase,
‘For my soul delighteth in the scriptures’
is repeated in verse 16 as ‘my soul delighteth in
the things of the Lord.’
In The Encyclopedia of Mormonism,
another poetic style is discussed—that of chiasmus, or the repeating of
concepts in the reverse order in which they were presented. This pattern is
described as following the general patterns (a-b-b-a), (a-b-c-c-b-a), etc:
“In the Psalm of Nephi (2 Ne. 4:15-35),
the initial appeals to the soul and heart are accompanied by negations, while
the subsequent mirror uses the heart and soul are conjoined with strong
affirmations, making the contrasts literarily effective and climactic:
A) Awake, my
soul! No longer droop in sin.
B) Rejoice,
O my heart, and give place no more for the enemy of my soul.
C)
Do not anger again because of mine enemies.
C)
Do not slacken my strength because of mine
afflictions.
B)
Rejoice, O my heart, and cry unto the Lord, and say:
A) O Lord, I
will praise thee forever; yea, my soul will rejoice in thee, my God, and the
rock of my salvation. [2 Ne. 4;28- 30.]” (The Encyclopedia of
Mormonism, edited by D. Ludlow, p. 182)
2 Ne 4:15 For
my soul delighteth in the scriptures
If you were to hand a Book of Mormon or
a Bible to the average American teenager and have them read any passage, they
would probably not understand what it meant. They would probably say that the
passage was completely boring, and they would not continue reading unless
forced to by a school or church teacher. The scriptures, on first reading, can
be drudgery. How could anyone “delight” in the scriptures?
The scriptures are like an old pair of
shoes. When new, the leather wears on your feet; the shoes are stiff,
unfamiliar, and uncomfortable. With time the shoes mold to your feet and become
like an extension of your natural body. With the scriptures, the more time you
spend with them, the more comfortable they become. As we persist in reading the
scriptures, they become more understandable, more inspiring, and more delicious
to the soul.
The Lord has invited us to come unto
him and learn of him, Come unto me, all ye
that labour and are heavy laden, and I will give you rest. Take my yoke upon
you, and learn of me; for I am meek and lowly in heart: and ye shall find rest
unto your souls (Matt 11:28-9). What better way is there to learn of the
Savior than to study the word of God? We need to develop and foster a love of
the scriptures. We need to become like Nephi in our love of the things of the
Lord. The effect of diligent scripture study is to become strong in the things
of the spirit, Alma did rejoice exceedingly to see
his brethren; and what added more to his joy, they were still his brethren in
the Lord; yea, and they had waxed strong in the knowledge of the truth; for
they were men of a sound understanding and they had searched the scriptures
diligently, that they might know the word of God (Alma 17:2).
Spencer W. Kimball
“During the war in Vietnam, some of our
men were taken prisoner and kept in nearly total isolation. Permitted no access
to the scripture, they later told how they hungered for the words of truth,
more than for food, more than for freedom itself. What they would have given
for a mere fragment of the Bible or Book of Mormon that lay so idly on our
shelves? They learned by hard experience something of Nephi’s feelings when he
said: [2 Ne 4:15-16].” (Ensign, Sept. 1976, p. 4 as taken from Latter-day
Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 101)
2 Ne 4:15 The importance of pondering
the scriptures
It is often while pondering that the
Spirit speaks to us. Joseph F. Smith was pondering over the scriptures when he
was shown his vision of the spirit world (DC 138:1). Nephi was pondering as he
walked home when he heard a voice telling him, Blessed
art thou, Nephi, for those things which thou hast done (Hel 10:2-4).
Moroni gives us a pattern for pondering. He suggests we 1) read the scriptures,
2) remember God's mercy and dealings with the children of men, and 3) ponder it
in our hearts. Moroni 10:3 reads, Behold, I would
exhort you that when ye shall read these things, if it be wisdom in God that ye
should read them that ye would remember how merciful the Lord hath been unto
the children of men, from the creation of Adam even down until the time that ye
shall receive these things, and ponder it in you hearts. If we do this,
we will have the truth manifested to us by the power of the Holy Ghost. This
promise is not limited to determining the truthfulness of the Book of Mormon;
it applies to all things (Moroni 10:5).
“Who can
assess the value of pondering, the impact of a righteous soul meditating upon
the eternal word? Who can measure the
worth of careful and deep reflection upon the things of God? ‘The things of God are of deep import,’
Joseph Smith wrote from the Liberty Jail, ‘and time, and experience, and
careful and ponderous and solemn thoughts can only find them out’ (Teachings,
p. 137). Some of the greatest
revelations of all time have come as a direct result of pondering….
“Pondering and
meditation are forms of sacred devotion, quiet and effective moments of prayer
by which man draws near to the infinite and is made a partaker of the things of
God. In regard to savoring the words of
holy writ, Nephi exulted: ‘My soul delighteth in the
scriptures, and my heart pondereth them.... Behold, my soul delighteth in the
things of the Lord; and my heart pondereth continually upon the things which I
have seen and heard.’” (2 Nephi 4:15-16.) (McConkie and Millet, Doctrinal
Commentary on the Book of Mormon, vol. 1, p. 75)
There is a
reason why scriptures require more than a casual reading. They are filled with
truths of eternal importance, often packed so closely together, that you can’t
get all the meaning on the first pass. This principle is beautifully taught in
the following passage:
“We might ask
why the scriptures have to be pondered to be understood and appreciated. After
all, we don’t need to ponder newspapers or magazines. We understand them at a
first reading. What makes the scriptures different?
“An analogy might
help. The scriptures are like a symphony. The problem with a symphony, if it
can be called a problem, is that there is so much going on at the same time
that an inexperienced listener feels bewildered, not knowing what to listen
for, or how to make sense of everything. But the music lover knows what to do.
He picks out a theme carried by the string section, compares it to a variation
on that theme by the oboes, and hears the composer being playful or reflective
or joyful. Unlike the novice, he hears and feels the effects of the details
that give the symphony, in all its complexity, its power and impact.” (Dennis
and Sandra Packard, “Pondering the Word,” Journal of Book of Mormon Studies,
p. 51)
2 Ne 4:17-35
the Psalm of Nephi
These verses
have been called “the Psalm of Nephi.” The tone and content of these verses is
similar to the style seen in the book of Psalms. A psalm is a poetic prayer set
to music. The Bible Dictionary explains, “The Psalms collectively are called in
Hebrew Tehillim or ‘Praises,’ but the word mizmor, which denotes
a composition set to music, is found in the titles of many of them.” Some
themes common to Nephi’s psalm and to the psalms of David are:
a)
Reliance on God, my God hath been
my support (2 Ne 2:20)
b)
The suffering and afflictions of life, though I walk through the valley of the shadow of death (Ps
23:4)
c)
The importance of trusting in the Lord, O Lord…I will trust in thee forever (2 Ne 4:34)
d)
The relationship to one’s enemies, let
not mine enemies triumph over me (Ps 25:1)
e)
Supplications to the Lord for divine help, O Lord, wilt thou encircle me around in the robe of thy
righteousness! (2 Ne 4:33)
f)
A broken heart and a contrite spirit, The sacrifices of God are a broken spirit: a broken
and a contrite heart, O God, thou wilt not despise. (Ps 51:17)
g)
Rejoice and praise, Rejoice, O my
heart, and cry unto the Lord, and say: O Lord, I will praise thee forever (2
Ne 4:30)
h)
The redemption of the soul, he
shall redeem Israel from all his iniquities (Ps 130:8)
2 Ne 4:17 O
wretched man that I am!…my soul grieveth because of mine iniquities
What iniquity is Nephi talking about?
If there is a prophet in history who could be characterized as faultless and
faithful, it would be Nephi. He has faithfully returned to Jerusalem twice,
traveled in the wilderness, he was the only member of his family who did not
murmur when the family was suffering with hunger, he built a ship, and
remarkably didn’t complain when bound on the ship for three days. What is
bothering him?
The record makes it clear that not long
after the glue of the family, Lehi, had died, the conflict between Nephi and
his older brothers sharpened (v. 13). In the past, it had seemed as if Nephi
was not bothered by his brothers’ attitude and anger. At this point, the family
is in a crisis. Nephi is angry with his brothers for being angry with him. This
anger is what he is referring to in these verses, why
should I give way to temptations, that the evil one have place in my heart to
destroy my peace and afflict my soul? Why am I angry because of mine enemy?
Awake, my soul? No longer droop in sin. Rejoice, O my heart, and give place no
more for the enemy of my soul, Do not anger again because of mine enemies (v.
27-28).
2 Ne 4:25 mine
eyes have beheld great things, yea, even too great for man
Nephi has truly seen great things. As a
part of his vision of the tree of life, he saw the entire history of the earth
including the ministry of the Savior, the history of his people on the
Americas, the Apostasy, the Reformation, the Explorers, the Pilgrims, the
Revolutionary War, the Restoration of the Gospel, the coming forth of the Book
of Mormon, the gathering of Israel in the last days, and finally, the end of
the world as described by John the Revelator. See 1 Ne 11-15. He saw things
that were so great that the Lord commanded that they be withheld from the
record.
“All who have been entrusted with a
‘high mountain’ or temple experience have been given knowledge that they are
not at liberty to share. There are many
sacred truths revealed to those worthy and ready to receive them that are ‘not lawful for man to utter; neither is man capable to
make them known, for they are only to be seen and understood by the power of
the Holy Spirit, which God bestows on those who love him, and purify themselves
before him’ (D&C 76:115-16).” (McConkie and Millet, Doctrinal
Commentary on the Book of Mormon, vol. 1, p. 218)
2 Ne 4:32 a broken heart and a contrite
spirit
The doctrine of a “broken heart and a
contrite spirit” begins with the law of sacrifice as contained in the Old
Testament. Under that law, the firstborn were sacrificed in similitude of the
Only-Begotten Son. We are quick to teach that the law of animal sacrifice was
fulfilled in the ultimate sacrifice of Jesus Christ. We are sometimes slow to
realize that there was a replacement “law of sacrifice.” The new law as taught
by the Savior requires just as regular and frequent a sacrifice. The difference
is that we are to sacrifice a broken heart and a contrite spirit upon the altar
of discipleship. 3 Ne 9:19-20 reads as follows:
And ye shall offer up unto me no more the shedding of blood;
yea, your sacrifices and your burnt offerings shall be done away, for I will
accept none of your sacrifices and your burnt offerings.
And ye shall offer for a sacrifice unto me a broken heart and a
contrite spirit. And whoso cometh unto me with a broken heart and a contrite
spirit, him will I baptize with fire and with the Holy Ghost.
Through our faith in Jesus Christ we
become his disciples and offer up a broken heart and contrite spirit. It is
through this faith and sacrifice that we can obtain forgiveness of sins, Behold, he offereth himself a sacrifice for sin, to answer
the ends of the law, unto all those who have a broken heart and a contrite
spirit; and unto none else can the ends of the law be answered (2 Ne
2:7).This doctrine is even contained in the Old Testament, For thou desirest not sacrifice; else would I give it:
thou delightest not in burnt offering. The sacrifices of God are a broken
spirit: a broken and a contrite heart (Ps 51:16-17).
Ezra Taft Benson
“Godly
sorrow is a gift of the Spirit. It is a deep realization that our actions have
offended our Father and our God. It is the sharp and keen awareness that our
behavior caused the Savior, He who knew no sin, even the greatest of all, to
endure agony and suffering. Our sins caused Him to bleed at every pore. This
very real mental and spiritual anguish is what the scriptures refer to as
having ‘a broken heart and a contrite spirit.’ (See
3 Ne. 9:20; Moro. 6:2;
D&C 20:37, 59:8; Ps. 34:18; Ps. 51:17; Isa. 57:15.) Such a
spirit is the absolute prerequisite for true repentance.” (Ensign, Oct.
1989, p. 2)
Neal A. Maxwell
“The
real act of personal sacrifice is not now nor ever has been placing an animal
on the altar. Instead, it is a willingness to put the animal that is in us upon
the altar—then willingly watching it be consumed! Such is the ‘sacrifice unto [the Lord of] a broken heart and a contrite spirit.’ (3 Nephi
9:20.)” (Meek and Lowly, p. 94)
2 Ne 4:35 I
know that God will give liberally to him that asketh. Yea, my God will give me,
if I ask not amiss
This is the promise given to those who
pray in faith. As recorded in James, if any of you
lack wisdom let him ask of God, that giveth to all men liberally, and
upbraideth not; and it shall be given him. But let him ask in faith, nothing
wavering (James 1:5-6). Nephi goes on to show that his faith is perfect
in the principle of prayer as long as he does not ‘ask
amiss.’ James also warned against asking for things for the wrong
reasons, Ye ask, and receive not, because ye ask
amiss, that ye may consume it upon your lusts (James 4:3). The
Lord warns Oliver Cowdery not to ask for things he shouldn’t, ask in faith. Trifle not
with these things; do not ask for that which you ought not (DC 8:10).
Our attitude when we pray for things that may not be according to the will of
God should be like that of the Savior as he suffered in Gesthemane, nevertheless not my will, but thine, be done (Lu
22:42).