That There Might Not Be More Sorrow

O that I were an angel, and could have the wish of mine heart, that I might go forth and speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people!

Yea, I would declare unto every soul, as with the voice of thunder, repentance and the plan of redemption, that they should repent and come unto our God, that there might not be more sorrow upon all the face of the earth.

Alma 29: 1-2

Two things here catch my attention and give me pause to ponder. This is Alma, son of Alma. The "very wicked man" to whom an angel did come to declare repentance. Of all persons who might desire to be an angel--to have the calling and responsibility and the power of an angel--Alma is the most uniquely positioned.

An angel did come to him to call him home from a life of wickedness. That angel spoke with a voice of thunder and indeed shook the earth! So, Alma's purpose in using these phrases is not merely to give poetic insight into his desire. This is in fact the experience one has when addressed by such a being. Alma is literally describing his desired job description.

Another phrase captures my focus and inspires my hope.

[T]hat there might not be more sorrow upon all the face of the earth. (v. 2)

Alma envisions this result in the context of an extraordinary fantasy. If indeed Alma could preach to every individual with the same power that shook the earth around him -- and shook him awake from his wicked rebelliousness -- then surely every man would repent as he had. Since sorrow is the fruit of sin, universal repentance would make sorrow a thing of the past. And there would be no more cause for sorrow upon all the face of the earth.

Alma's wish was a fantasy. At least for the moment, Alma knew that he would remain a mortal man and that the power of his preaching would be limited to those available to a mortal man. Eventually, I believe Alma realized at least part of his wish. He gained extraordinary power, and perhaps was even translated. Yet, even at this moment there was applicable truth in his desire.

Sin is the source of sorrow. As long as there is sin, there will be sorrow. The sinful suffer from their own choices. And the innocent still suffer from the sins of others. But as individuals, we have a significant measure of control over the amount or degree of sorrow we experience because we control the degree and frequency of our own sins.

Righteous living avoids the sorrow of personal sin. And walking in the Spirit of Christ swallows up to a great degree the sorrow inflicted upon us by the world.

The message is, if you want to be happy even in the midst of sorrowful circumstances--if this is your desire, repent of your sins and call upon God to fill your life with the light and comfort of Christ. Eradicate your self-inflicted sorrows. And receive the Comforter, who brings peace to troubled hearts and lives.

Chose Your Blogs Wisely

This morning I arrived at the blog to begin some scripture study but decided to explore the millions of blogs for a while first. Blogger is set up to browse randomly and blindly from one blogsite to another. You never know what the next click will bring.

Found some interesting, didn't get too deep into reading, just previewing. Browsing for 15 minutes or so, a few less tasteful blogs scrolled into view. I was a little surprised -- but I guess you really can't be, can you? After seeing progressively worse opportunities for ickyness, I decided that was enough random exploration of the blog-o-sphere. It this was a snack, I would have to say it left a bad taste. Get me the mouthwash.

The Hope of Alma(s)

Mormon records:

Now the sons of Mosiah were numbered among the unbelievers; and also one of the sons of Alma was numbered among them, he being called Alma, after his father; nevertheless, he became a very wicked and an idolatrous man. And he was a man of many words, and did speak much flattery to the people; therefore he led many of the people to do after the manner of his iniquities.

And he became a great hinderment to the prosperity of the church of God.

As I read these verses this morning, and the rest of Mosiah 27, I am struck with a new perspective. This is Mormon's introduction to one of the greatest individual conversion stories known in the scriptures. Alma's conversion is similar to that of Saul, who became know as Paul in the New Testament record. Except Alma was truly wicked, in fact a "very wicked and an idolatrous man," whereas Saul at least sincerely believed he was serving God through his persecutions of the church.

So, as Mormon introduces this story of conversion, we are introduced, without the particulars of his sins being mentioned, to a very wicked man. Yet, in the years after his conversion unto Christ, he became the high priest and leader of the Church--as great an influence for good as he had been an agent for wickedness and disruption.

What was Alma like as a child? And what of the revelations of his father, Alma senior, the prophet converted by the preaching of Abinadi? He was also once a wicked man. Did he not know that his son was also destined for greatness?

Perhaps that knowledge, received from God during a thousand prayers for his son--as he watched him grow from infant to a toddler, then to a little boy with wonder in his eyes -- perhaps that knowledge fueled the great faith with which he then prayed for his son's conversion as a young man.

The message to me is two-fold (at least). First, there is hope for even me. Hope that I can be tutored and prodded, humbled and forgiven, raised up by a merciful God to fulfill my personal mission in the world. If Alma came up from such depth to such heights, then there is hope that with God's help I can still climb the much smaller cliffs that surround my valleys of sin.

Second, there is hope for my children. They are still young. And they are full of brightness and hope. Goodness. I know that in due time they will face the trials of their own weaknesses. I will stand by them as Alma senior stood by his son. And I know that God will bless them and will remind them of the teachings of their father.

Lehi's Tent

And my father dwelt in a tent. (1 Nephi 2: 15)

This odd verse has always amused me. Thank you Nephi for this important information. Then again, maybe this verse is more significant that it seems. I have always assumed that Nephi's purpose was simply to identify the nature of Lehi's wilderness abode. But now, I believe that I was wrong.

You see, we already know well that Lehi and his family were dwelling in tents. We were first informed in 1 Nephi 2: 4. Departing into the wilderness with his family, Lehi "took nothing with him, save it were his family, and provisions, and tents...."

And then again in 1 Nephi 2: 6, after traveling "three days in the wilderness, he pitched his tent in a valley by the side of a river of water." The family is still paused at this location, in the Valley of Lemuel, when Nephi makes the odd comment about his father dwelling in a tent.

So, why did he make that comment? In my opinion, it is simply a way of saying that time passed. My father did not just pitch his tent in the Valley of Lemuel; he also dwelt in it.

Moreover, this odd comment determines the setting for the next series of events. After stating that his father dwelt in a tent, Nephi begins in the very next verse to tell about his personal excursion away from that tent to draw close to the Lord.

And it came to pass that I, Nephi, being exceedingly young, nevertheless being large in stature, and also having great desires to know of the mysteries of God, wherefore, I did cry unto the Lord; and behold he did visit me, and did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers. (1 Nephi 2: 16)

After receiving this spiritual witness, Nephi went directly to his brothers to tell them of his testimony. Sam believes (1 Nephi 2: 17) but Laman and Lemuel do not (1 Nephi 2: 18). So, Nephi goes off again to pray for his disbelieving brothers and the Lord speaks to him again.

When all this praying and revelation is finished, "Nephi returned from speaking with the Lord, to the tent of [his] father" (1 Nephi 3: 1). So, he has come full circle. I think that the first comment about his father dwelling in a tent is directly related to Nephi's return to that tent. This all happened in a short period of time, apparently during a single day.

Then again, Lehi has apparently been sleeping during Nephi's absence. His first words to Nephi upon Nephi's return are that he has "dreamed a dream" (1 Nephi 3: 2) in which the brothers are commanded to go back to Jerusalem to obtain brass plates from Laban. Perhaps Lehi was napping during the heat of the day, while Nephi was out and about seeking the Lord in prayer.

And finally, notice the significance of this circle of events leading back to the tent. Nephi's revelatory experiences--and his sharing them with his brothers--would have prepared them just in time for this new and difficult assignment. Nephi has gained a spiritual witness without which he might not have been prepared to obey his father on the most difficult assignment of his life -- an assignment that would soon result in Nephi taking Laban's life with the sword.

Lehi's Obedience

2 And it came to pass that the Lord commanded my father, even in a dream, that he should take his family and depart into the wilderness.

3 And it came to pass that he was obedient unto the word of the Lord, wherefore he did as the Lord commanded him.

4 And it came to pass that he departed into the wilderness. And he left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and took nothing with him, save it were his family, and provisions, and tents, and departed into the wilderness. (1 Nephi 2: 2-4)

In verse 2, we learn from Nephi that Lehi had a dream with some very definite instructions. These were rash actions for one to take. To uproot one's family, abandoning the family's possessions and wandering out into the wilderness. This was not a decision to take lightly.

Now, the next verse is more than a simple commentary on Lehi's obedience. Look closer. The direction given by Lehi's dream is extreme. Lehi would be foolish to do such a thing based upon a dream. Except for the fact, says Nephi, that Lehi recognized the dream as the word of the Lord unto him and his family.

When Nephi says, "And it came to pass that he was obedient unto the word of the Lord," he is not refering to Lehi's response to this dream. It is more than that. Nephi is describing his father's character. Lehi is an obedient man of God. Morevoer, in the same phrase Nephi is also recognizing the dream was more than a dream. The dream conveyed the word of the Lord and Lehi knew it.

Then the next phrase: "Wherefore he did as the Lord commanded him." Now THAT is Nephi's description of the response. In summary, Lehi's response to the dream, says Nephi, flows naturally from two facts: (1) The dream conveyed the word of God and (2) Lehi is an obedient man when it comes to following the word of God.

May we all be as Lehi.

Overcome and Carried Away

And it came to pass that he returned to his own house at Jerusalem; and he cast himself upon his bed, being overcome with the Spirit and the things which he had seen.

And being thus overcome with the Spirit, he was carried away in a vision, even that he saw the heavens open.... (1 Nephi 1: 7-8)

Have you considered what it means to be "overcome with the Spirit?" Notice the language here. Father Lehi was "overcome" and "carried away." This spiritual experience had a powerful affect upon his physical body and his self control.

In verse 5, Nephi explains that this powerful spiritual experience began as Lehi "went forth." This phrase suggests that Lehi was on his way to some destination. He was not coming home; rather he was going forth, and he prayed as he went.

But after entertaining the presence of the pillar of fire and seeing marvelous things, Lehi was overcome with the Spirit. He felt physically drained, similar to Joseph Smith after his First Vision; similar to Moses when he saw the Lord. Both of these men lay upon the ground, resting to recover their natural strength after the Spirit of the Lord withdrew.

Lehi's experience, however, was not yet complete. Being overcome with the Spirit, Lehi abandons his planned excursion and "returned to his own house at Jerusalem; and he cast himself upon his bed." And once there, the visions continued.

Then the phrase, describing Lehi as being "carried away" in spiritual visions. Is this similar to the state in which one finds himself as he dreams a vivid dream? Lehi is no longer in complete control of his thoughts because information and images are being supplied from without, even by the Spirit.

How frequently do we hear of these kinds of experiences today? If you were aware of the possibility of being overcome and carried away, would you give in to the experience? I believe we have a choice.

I experienced something similar but I chose not to give in to the experience. It was years ago and I did not understanding what was happening. I was also self-conscious because of other people that were present.

Even so, it was a powerful and memorable experience. I often wonder what might have happened if I had simply relaxed and let myself be "overcome" and "carried away."

Lehi's Pillar of Fire

And in that same year there came many prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be destroyed.

Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea even with all his heart, in behalf of his people.

And it came to pass as he prayed unto the Lord, there came a pillar of fire and dwelt upon a rock before him; and he saw and heard much. (1 Nephi 1: 4-6)

There are various curious statements in these three verses. Things I have glanced at and wondered about many times but never paused for long to consider. What are the implications of the arrival of “many prophets?” What does Nephi mean when he says that his father prayed “in behalf of his people?” What is the significance of the “pillar of fire?” And what was Lehi’s status prior to the arrival of the many prophets and his experience with the pillar of fire?

When I consider the order of the Church today, I see that the Lord has ordained one prophet and president through whom his word is revealed and interpreted. It seems contrary to that order that many prophets should come to Jerusalem.

But I have always held the underlying assumption that the arrival of these prophets in Lehi’s day was uncoordinated. Perhaps that is a false assumption. Perhaps these were like bands of missionaries, authorized by the prophet Jeremiah, who already had prophesied of the destruction of Jerusalem.

And how does Lehi fit into the picture? Lehi received a marvelous visitation and vision. But he did not apparently receive new doctrine. His vision supported the witness of the prophet Jeremiah who came before him. Lehi called the people to repentance and testified of Christ.

What about Lehi’s prayer? Who are “his people?” Does Nephi mean that his father prayed for his people the Jews? Or does Nephi mean that Lehi prayed for the salvation of his family members who were living amidst this great wickedness? Or both? Both would be a safe interpretation. Lehi went out and risked his life and his family’s safety to call the Jews to repentance. And the rest of the story is all about the Lord’s preservation of Lehi and his family.

Regarding the pillar of fire, Moses also observed fire when he spoke with the Lord, although his was in or on a bush. I don’t understand this. Joseph Smith described the arrival of the Father and His Son in a pillar of fire that descended gradually from overhead. I have understood this to be a manifestation of God’s glory, the power or energy of his presence. We are taught that celestial beings dwell amidst eternal burnings, the chariot of fire observed by Elijah and Elisha.

Is the pillar of fire Nephi’s way of describing the Lord’s presence? Or did the pillar of fire serve as some kind of viewing device, Lehi looking literally into the fire were he “saw and heard much?”

I don’t have many answers today. But questions are an invitation to the Spirit of Revelation.

Nephi's Introductory Paragraphs

I, NEPHI, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God,therefore I make a record of my proceedings in my days. (1 Nephi 1:1)

For as long as I can recall having any thoughts about it, I have considered this verse to by mysterious. What is Nephi saying here? Why does he give these details? Why does he start his record in this manner?

This evening, I am seeing a little more clearly. The verse ends with the phrase “Therefore, I make a record of my proceedings in my days.” This phrase alludes to an assumed question, which Nephi has just answered. Nephi is justifying to the reader his qualification to write the record.

And the answer just provided by Nephi is that Nephi (1) has been taught in all the learning of his father, (2) has seen many afflictions, (3) has been highly favored of the Lord, and (4) has received great knowledge of the goodness and mysterious of God. These things both qualify Nephi and provide fuel for his desire to record his history. He has something to offer, after all. His children and their descendents can benefit from his experience, knowledge, and amazing testimony of Christ.

A related question that I have frequently pondered is, what does Nephi mean by the term “goodly parents?” And why is this relevant to his other assertions? Does the word goodly described the personal character of his parents? Or does it indicate that his parents had sufficient material means to educate their children? While the first is probably true, I believe that the second is the more important. Nephi is claiming to be an educated man.

Because he was born of goodly parents, Nephi asserts, he “was taught somewhat in all the learning of [his] father” (1 Nephi 1:1). And then later, “I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians” (1 Nephi 1: 2).

So, Nephi is bilingual and culturally diverse. He knows the culture, history and language of the Jews. He also knows the language of the Egyptians.

Finally, he gives his personal witness of the integrity and reliability of his record. “I know that the record which I make is true,” he says. Moreover, it is not a second hand record. I lived it, he says, and I am writing it with my own hand. “I make it with my own hand; and I make it according to my knowledge.” (1 Nephi 1: 2-3)

I believe that Nephi’s record is true. I accept it wholeheartedly as the word of Christ. It is indeed some of the most spiritually powerful scripture available.

Profanity and Vulgarity

As defined by the Merriam-Webster Online Dictionary the word “profane” means “To treat (something sacred) with abuse, irreverence, or contempt.”

Also defined by the Merriam-Webster Online Dictionary, the word “vulgar” means “Lacking in cultivation, perception, or taste; morally crude, undeveloped, or unregenerate.”

Our son, who is seven years old, recently began blurting out the word “damn.” I am sure he’s been hearing all kinds of language among his friends and classmates at school. We talked about it tonight again, reminding him that some words we choose not to use. Then my wife and I got into discussing the reasons we shun certain words.

As I see it, the worst kinds of swearing are words that profane the sacred. Taking the Lord’s name in vain, or using other sacred words in a profane way.

Other kinds of vulgarity are shunned not because they are an offense against God, but because of their impoliteness or offensiveness to other people--barn talk or words that draw attention to private and personal things in an indecorous way. These too are offensive to God, but maybe not for the same reason. Parents without reverence for or even a belief in God will teach their children to avoid these words in favor of more educated and refined expressions.

Profanity crosses the commandment given as:

Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. (Exodus 20: 7)

Vulgarity is contrary to the righteous principles expressed in the Thirteenth Article of Faith:

We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things. (Pearl of Great Price, Articles of Faith 1:13)

Profanity is offensive to God first, and then offensive to others secondarily because of their respect for God. Vulgarity is offensive to others first and then offensive to God secondarily because vulgarity offends his children and because it is a symptom of ill discipline and disrespect for the standards of society.

As a Latter-day Saint, I respect the counsel of the prophets who have urged the saints to use respect in their language. As an example to my son, I am recommitted to keep my language clean. I have never been one to profane. I feel to exercise great respect in the way I use the name of God and otherwise talk about sacred things. I have not always given the same importance to avoiding non-profane vulgarity. But that changes today.

Faith and Knowledge

When I sat down this morning, I was planning to read Alma 32 and to think about the tree, about the need to consistently nourish the tender plant. But the following scripture, found earlier in the same chapter, caught my attention first.

Alma said, "And now as I said concerning faith--faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true." (Alma 32: 21)

In my experience, I have observed that some people misunderstand the meaning of this verse, mistakenly believing that Alma's intention is to stifle the desire to go beyond faith to seek a perfect knowledge of things. Clearly, Alma is teaching that we should not seek a sign; that we should not withhold belief in the things of Christ because we have not seen with our natural eyes. Yet, a message integral to all scripture is that prophets of God have seen with their eyes, heard with the ears, touched with their hands, etc.

For example, Nephi gained a testimony by the power of the Holy Ghost that his father Lehi's words were true.

"I did cry unto the Lord; and behold he did visit me, and did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers." (1 Nephi 4: 16)

Then having gained that testimony, he took it many steps forward.

“And it came to pass after I, Nephi, having heard all the words of my father, concerning the things which he saw in a vision, and also the things which he spake by the power of the Holy Ghost, which power he received by faith on the Son of God—and the Son of God was the Messiah who should come—I, Nephi was desirous also that I might see, and hear, and know of these things, by the power of the Holy Ghost, which is the gift of God unto all those who diligently seek him….” (1 Nephi 10: 17)

As Nephi ponders on these things, he is caught up by the Spirit into a high mountain, from which he is shown a mighty vision, guided by an Angel who instructs him and answers his questions. The extent of Nephi’s vision and the knowledge he gained are beyond even the scope of the Book of Mormon. God forbade Nephi to record large portions of what he saw and experienced, although he was assured that other prophets had also been shown “all things” and that at least one had been ordained to write it all down. (See 1 Nephi 15: 26)

In my personal life, I am far from immediately desiring what Nephi desired. I have a testimony of the restored gospel of Jesus Christ. I have knowledge of some things, and faith in what the Lord or his prophets have said concerning the rest. Nevertheless, Nephi’s example is an invitation. I am sure of that. The same invitation is repeated often by the example and the direct instruction of other prophets throughout the ages.

First Entry

Making a written commentary about my scripture study helps me to internalize the words of the prophets. It helps me to ask questions and search the Spirit for answers. My goal is to use this site to workout my own questions and record my thoughts, and in doing that, seek inspiration from God to understand His words.

It's mostly a selfish endeavor, since I don't intend for my words to bear any weight with others who might stumble across them to read. That's not the point. And I reserve the right to change my mind over and over again as my understanding evolves and points of doctrine become clearer to me.

I have invited others to join in this with me. I do care what they think and hope this becomes a mutually beneficial endeavor.