Helaman 4:5 they succeeded in obtaining possession of the land of
Zarahemla
Mormon’s purpose in
abridging the plates is not to give us a long description of every war which
occurred among the Nephites. Chapter 4 chronicles a war which was about as
extensive as the ones described in Alma 43 to Alma 62. In fact, never had the
Lamanites had such military success, capturing the land of Zarahemla and also all the lands in the land southward.
However, Mormon does not bother us with the details. He doesn’t give us warfare
for the sake of warfare. He never elaborates on the strategic successes of the
Lamanites. As a Nephite general, it would have been too painful for him to
write them.
Rather, he described the
warfare in the end of Alma because it taught us certain lessons. It provided
great examples of integrity and strength in Moroni, Pahoran, Helaman, and his
stripling warriors. Having given us such a characteristic description of
Nephite and Lamanite warfare, he abridges the current war into less than a
chapter because he has already taught us the major lessons to be learned.
Helaman 4:7 they did fortify…from the west sea, even unto the east; it
being a day’s journey
It has never been the
purpose of this website to attempt to define the geographical points described
in the text. The geography of the Book of Mormon is neither completely
discernable nor important. But if there is geographic description which is
discernable, it must be this one. The Panamanian isthmus is accurately
described in this verse and in Alma 22:32, And now,
it was only the distance of a day and a half’s journey for a Nephite, on the
line Bountiful and the land Desolation, from the east to the west sea…there
being a small neck of land.
But even the location of
this small neck has been debated. Some have
argued that it is actually located in Central America, just south of the
Yucatan Peninsula. This seems to complicate matters in a book which is famous
for being plain and precious. What the reader
should know is that Bountiful was just south of the small neck and that the
land of Zarahemla was even further south.
Therefore, Moronihah had a
narrow line of defense to protect their north
country, but most of the Nephite cities and lands had already been
captured. Moronihah was holding on by a thread, as it were.
Helaman 4:11 the great slaughter…would not have happened had it not
been for their wickedness
In the “good guy, bad guy”
mentality which is so reinforced by Hollywood, we often attribute a “good guy,
bad guy” schema to the Book of Mormon. However, whenever the Nephites are at
war, they are no longer the good guys. It is only because they have become
sufficiently wicked that the Lord was forced to scourge them with the Lamanite
armies in fulfillment of the word of the Lord to Nephi, ‘[the Lamanites] shall have no power over thy seed except they shall rebel
against me also. 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’ (1 Ne
2:23-24).
So, the Nephites are the bad
guys, and the Lamanites are the other bad guys—but not for long. Soon the
righteousness of the Lamanites will exceed that of the Nephites (Hel 7:24).
Hugh Nibley
“Critics
like O'Dea have told the world that the Book of Mormon is a rather naive tale,
a typical ‘Western,’ in which the ‘good guys’ fight the ‘bad guys.’ Nothing
could be further from the truth. At every confrontation of the Nephites and
Lamanites in war, the Book of Mormon is at pains to point out that the conflict
is to be attributed to the wickedness of both parties. Indeed, the greatest
battle before the final debacle was fought not between the Nephites and
Lamanites but between Nephite armies (3 Nephi 4:11). ‘They
shall have no power over thy seed,’ the Lord promised Nephi, ‘except they shall rebel against me also’ (1 Nephi
2:23). The ‘also’ is important--it means that whenever the Nephites and
Lamanites fight it is because both have rebelled against God. It is never a
case of ‘good guys versus bad guys.’
Helaman 4:11 wickedness…among those also who professed to belong to the
church of God
Harold B. Lee
“There
are many who profess to be religious and speak of themselves as Christians,
and, according to one such, ‘as accepting the scriptures only as sources of
inspiration and moral truth’, and then ask in their smugness: ‘Do the
revelations of God give us a handrail to the kingdom of God, as the Lord's
messenger told Lehi, or merely a compass?’
“Unfortunately,
some are among us who claim to be Church members but are somewhat like the scoffers
in Lehi's vision—standing aloof and seemingly inclined to hold in derision the
faithful who choose to accept Church authorities as God's special witnesses of
the gospel and His agents in directing the affairs of the Church.
“There
are those in the Church who speak of themselves as liberals who, as one of our
former presidents has said, ‘read by the lamp of their own conceit.’ (Joseph F.
Smith, Gospel Doctrine, p. 373.) One time I asked one of our Church
educational leaders how he would define a liberal in the Church. He answered in
one sentence: ‘A liberal in the Church is merely one who does not have a
testimony.’ (Stand Ye In Holy Places, p. 352-3)
Helaman 4:12 it was because of the pride of their hearts, because of
their exceeding riches
“For
the most part, the Church today finds itself in much the same circumstances as
those in the beginning of the book of Helaman. It is wealthy and growing
rapidly. Are we in danger? The Book of Mormon suggests that the only real
danger to the Church itself is not an outward foe but rather a more powerful
and far more devastating enemy within—pride. It grows in the hearts of those
who profess to be Saints. It is little wonder that President Benson has warned
us against pride. Will we heed the warning or become as the Nephites of old?”
(Richard D. Draper, FARMS: Journal of Book of Mormon Studies, vol. 3,
no. 2, Fall-1994, p. 32)
Helaman 4:12 oppression to the poor
It is no coincidence that
the hypocrites of the church were at the same time oppressing the poor and
mocking that which is sacred. There is a connection between these concepts as
described in Proverbs, ‘He that oppresseth the poor
reproacheth his Maker’, and ‘whoso mocketh
the poor reproacheth his Maker’ (Prov 14:31; 17:5). This principle is
most beautifully encapsulated in the words of the Lord. He taught very clearly
that our treatment of the poor will be accounted to us as if it were our
treatment of the Savior himself. Therefore, to mock the poor is to mock the
Maker.
‘Then shall he say also
unto them on the left hand, Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels:
For I was an hungred,
and ye gave me no meat: I was thirsty, and ye gave me no drink:
I was a stranger, and
ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye
visited me not.
Then shall they also
answer him, saying, Lord, when saw we thee an hungred, or athirst, or a
stranger, or naked, or sick, or in prison, and did not minister unto thee?
Then shall he answer
them, saying, Verily I say unto you, Inasmuch as ye did it not to one of
the least of these, ye did it not to me.’ (Matt 25:41-45)
Helaman 4:12 making a mock of that which was sacred
Joseph Fielding Smith
“Do
not be deceived; the Father will not be mocked, nor will he permit us to
trample his holy ordinances under our feet at will, simply because of some
trifling dissatisfaction. There will have to be many adjustments and our plans,
if they are not in harmony with the law the Lord has given, will not stand in
and after the resurrection. Some of us may find that we have deprived ourselves
of these eternal blessings because of our petty and evil actions. Let us beware
how we hold the covenants of the Lord, lest we be judged and, being found
guilty, lose the whole.” (The Way To Perfection, p. 259)
Gordon B. Hinckley
“The
Church has a host of critics and an army of enemies. They mock that which is
sacred. They demean and belittle that which has come from God. They pander to
the desires of others who evidently enjoy seeing that which is sacred made to
look funny. I cannot think of anything less in harmony with the spirit of
Christ than this kind of activity.
“We
are pained by the desecration of that which to us is holy. But we need not
fear. This cause is greater than any man. It will outlast all its enemies. We
need only go forward, without fear, by the power of faith. Said the Lord in an
early season of this work: ‘Therefore, fear not,
little flock; do good; let earth and hell combine against you, for if ye are
built upon my rock, they cannot prevail. . . . Look unto me in every thought;
doubt not, fear not. Behold the wounds which pierced my side, and also the
prints of the nails in my hands and feet; be faithful, keep my commandments,
and ye shall inherit the kingdom of heaven.’ (D&C 6:34, 36-37.)” (Faith,
The Essence of True Religion, p. 16)
Helaman 4:12 denying the spirit of prophecy and of revelation
“The
pride-induced denial of the spirit of prophecy and revelation may be very
blatant and open, but often it comes in more subtle, disguised forms. Speaking of the proud, President Benson
illustrated some of these [forms]:
“We
pit our will against God's. When we
direct our pride toward God, it is done in the spirit of 'my will and not thine
be done.'... The proud cannot accept the authority of God giving direction to
their lives (see Helaman 12:6). They
pit their perceptions of truth against God's great knowledge, their abilities
versus God's priesthood power, their accomplishments against His mighty works.
. . . The proud wish God would agree with them. They aren't interested in changing their opinions to agree with
God's.” (CR, April 1989, p. 4.)
(McConkie and Millet, Doctrinal
Commentary on the Book of Mormon, vol. 3, p. 347)
Helaman 4:13 they were left in their own strength
“Mormon,
the true prophet-historian that he is, herein gives one of the most important
keys to understanding the history of the covenant people. When they are
faithful and obedient, even the mightiest empires of the world cannot succeed
in overthrowing them. The chariots of Pharaoh were caught in the returning
waters of the Red Sea, and the seemingly weak and defenseless Israelites
journeyed into the Sinai without further molestation. (See Exodus 14) Several
hundred years later, the mighty armies of Assyria encamped around Jerusalem. To
that point, no city or nation had successfully resisted the power of Assyria.
But in response to the pleadings of Isaiah, the king and the people turned to
the Lord. The next morning 185,000 Assyrian soldiers lay dead, smitten during
the night by some mysterious plague sent by the Lord. Sennacherib, the mighty
king of Assyria, retreated without shooting an arrow against the city. (See 2
Kings 19:32-37)
“But
let the people turn from the Lord, let them fall into apostasy and wickedness,
and the source of their strength and power withdraws. Often we say that the
Lord punishes his people for their wickedness. In a way this is true, but often
the Lord does not have to intervene directly and send punishments upon his
people. The enemies of Israel are ever ready and eager to move against the
people of the Lord when they lose their real source of power, and they are ‘left in their own strength.’ (Hel 4:13) Whenever ‘the Lord did cease to preserve them by his miraculous and
matchless power’ (v. 25), they became easy prey to those who were their
enemies.” (Book
of Mormon Student Manual, 1981, p. 356)
Dallin H. Oaks
‘The
pride of self-satisfaction is the pride Alma meant when he told his son
Shiblon: ‘See that ye are not lifted up unto pride;
yea, see that ye do not boast in your own wisdom, nor of your much strength’
(Alma 38:11). The consequences of the pride of self-satisfaction in Helaman's
time are described in these words:
‘And because of this their great
wickedness, and their boastings in their own strength, they were left in their
own strength; therefore they did not prosper, but were afflicted and smitten,
and driven before the Lamanites, until they had lost possession of almost all
their lands’ (Helaman 4:13).
“The
pride of self-satisfaction is probably the kind of pride that prominent members
were warned against in the early revelations of this dispensation (D&C 23:1
[Oliver Cowdery]; 25:14 [Emma Smith]; 56:8 [Ezra Thayre] ). In a sermon delivered
in Nauvoo, Illinois, the Prophet Joseph Smith said: ‘There are a great
many wise men and women too in our midst who are too wise to be taught;
therefore they must die in their ignorance, and in the resurrection they will
find their mistake’ (History of the Church 5:424).
“We
still have a great many ‘wise men and women too in our midst who are too wise
to be taught.’ And no one suffers more from their condition than they
themselves.” (Pure in Heart, p. 92)
Helaman 4:14 Moronihah did preach many things unto the people
Moronihah was a general,
trained in killing the enemy with the greatest efficiency. What is he doing
preaching to the people? Is that his job? Where does he get off teaching the
people as if he were a prophet or a high priest? Shouldn’t he leave the
preaching to Nephi and Lehi?
Certainly, the Nephite
generals are unusual. They knew better than to boast in their own strength.
They knew better than to fight the enemy without first cleansing the inner
vessel. And they knew that ‘the preaching of the
word…had [a] more powerful effect upon the
minds of the people than the sword, or anything else’ (Alma 31:5).
Counterintuitive as it may be, when the Nephites were wicked, the preaching of
the word was a general’s most powerful weapon. No wonder ‘it was the custom among all the Nephites to appoint for
their chief captains…some one that had the spirit of revelation and also
prophecy’ (3 Ne 3:19). Unless they had done so, they would most
certainly have been destroyed long before 400 AD.
Helaman 4:22 they had altered and trampled under their feet the laws of
Mosiah
If the great legacy of King
Benjamin was his sermon from the tower, then the legacy of his son, Mosiah, was
the Nephite legal system. He had abolished his own monarchy, established a
system of judges, founded society on democratic principles, and ‘established laws’ which ‘were
acknowledged by the people’ (Alma 1:1). Hugh Nibley referred to
the laws of Mosiah as the Nephite “constitution,” and the speech of king
Benjamin as their “bill of rights” (See Teachings of the Book of Mormon,
Lecture 75, p. 222).
Those of us who are
privileged to live in a country in which there is legal stability sometimes
forget how important just laws are. When the Nephites begin to alter these
laws, they begin to destabilize the very foundation of their society.
“Although
the law of Mosiah allowed the people to select judges, it does not appear that
these judges had the power to create law itself. The law that they applied was ‘given them’ by Mosiah (Mosiah 29:39), and the laws
under which they acted were remembered several generations later as the ‘laws of Mosiah’ (Helaman 4:22).
“Like
other ancient lawgivers, who often drew on divine sources in legitimizing their
laws, Mosiah gave the laws ‘which the Lord commanded
him to give unto the people’ (Helaman 4:22). For example, Moses issued
the laws that Jehovah revealed to him, and Hammurabi claimed on his stele that
the god Marduk had ‘called’ him ‘to make justice to appear in the land’ and
commanded him ‘to set forth truth and justice’ by establishing his laws.
“The
law of Mosiah primarily made procedural changes and probably did not make
radical changes in the substantive rules of the law of Moses. Mosiah instructed
the new Nephite judges to judge ‘according to the
laws . . . given you by our fathers’ (Mosiah 29:25; italics
added), and twenty-two years later the Nephites were still ‘strict in observing the ordinances of God, according to
the law of Moses’ (Alma 30:3).” (John W. Welch, Reexploring The Book
of Mormon, pp. 158-9)