In the last few posts, I've been building the case that the second half of Mormon 8:8 contains an assortment of terms intended to point us to covenants. In my last post, I focused on "no one knows the end of the war" and how "no one knows" seems to be a key term in the Book of Mormon.
I asked Stisa for his thoughts on what I wrote. Although we don't work together on every post, we tend to keep track of what each other is working on, and because our scriptural interests largely overlap, we are often able to add something useful to each other's current area of interest.
In this case, Stisa helped expand my understanding. After reading my "No one knows" (Part 1) post, he rightly pointed out that a lack of knowledge fits nicely as a contrasting element to a better-known covenant related theme: the desire for great knowledge of the mysteries of God. This post will lean heavily on the insights he supplied, along with a few of my own ideas on the subject.
"Great knowledge of the mysteries of God" -- Abraham and Nephi
Nephi references this foundational covenant symbol in the first verse of 1 Nephi 1:
1 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.
In this verse, Nephi echoes the great patriarch Abraham, who connects great knowledge and the blessings associated with his covenant with God at the very beginning of his record:
2 And, finding there was greater happiness and peace and rest for me, I sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same; having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace, and desiring to receive instructions, and to keep the commandments of God, I became a rightful heir, a High Priest, holding the right belonging to the fathers. (Abraham 1)
What is the opposite of "great knowledge"?
The connection between possessing "great knowledge" and making and keeping covenants is very clear. It follows then, that a contrasting element would be found in the scriptures. It's not a stretch to suggest that the opposite of "great knowledge" is "not knowing" a thing. Thus, phrases like "no one knows" or "ye know not" should grab our attention and cause us to consider the covenant themes in the passage.
In this post about "great knowledge," Stisa makes the following point:
I also think certain Book of Mormon expressions, such as "great knowledge", "highly favored" and "chosen" are used to describe a branch of a covenant people on an "isle of the sea" (2 Nephi 10:20). This position gave the Nephites both privileges and great responsibility. Unfortunately they could not live up to this responsibility in the end and suffered the consequences of it.
I completely agree. Belonging to the covenant people comes with blessings as well as responsibilities, the violation of which brings about curses (which are often the opposite of covenant-related blessings).
In this case, violation of the covenant leads a people away from great knowledge to a state of ignorance -- "not knowing."
Many examples of this contrasting pair
It isn't difficult to find examples of passages which play on the contrast between "great knowledge" and its opposite.
Mormon makes this point after telling of the conversion of many Lamanites after the slaying of their brethren who had taken an oath not to take up arms. He observes that their leaders, who were apostate Nephites of the order of Nehor, did not convert:
30 And thus we can plainly discern, that after a people have been once enlightened by the Spirit of God, and have had great knowledge of things pertaining to righteousness, and then have fallen away into sin and transgression, they become more hardened, and thus their state becomes worse than though they had never known these things. (Alma 24)
Alma-2 makes the same point rather eloquently as he speaks to wicked Nephites at Ammonihah:
9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.
10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.
11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell. (Alma 12)
Let's break this second example down into a simple flowchart:
What is the opposite of being "led ... down to destruction"?
9 ...nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him.
The mysteries of God are guarded by strict commandments. We are only given the portion we are granted, and this is according to the "heed and diligence" which we give. We've landed squarely on another temple theme.
With Stisa's help, I've found two other passages where Alma-2 clearly indicates that rejecting the covenant will lead to a lack of key information. Both are very interesting for different reasons and relevant to this discussion.
First, we go to Alma 9, where Alma-2 begins preaching to the wicked Nephites in Ammonihah. There is quite a bit going on in this multi-layered sermon. (See here, here, and here to see some of the many textual devices at work in this expertly-crafted call to repentance.) In addition to these themes, he is also clearly contrasting knowledge and a lack of knowledge.
18 But behold, I say unto you that if ye persist in your wickedness that your days shall not be prolonged in the land, for the Lamanites shall be sent upon you; and if ye repent not they shall come in a time when you know not, and ye shall be visited with utter destruction; and it shall be according to the fierce anger of the Lord.
19 For he will not suffer you that ye shall live in your iniquities, to destroy his people. I say unto you, Nay; he would rather suffer that the Lamanites might destroy all his people who are called the people of Nephi, if it were possible that they could fall into sins and transgressions, after having had so much light and so much knowledge given unto them of the Lord their God;
20 Yea, after having been such a highly favored people of the Lord; yea, after having been favored above every other nation, kindred, tongue, or people; after having had all things made known unto them, according to their desires, and their faith, and prayers, of that which has been, and which is, and which is to come;
...
23 And now behold I say unto you, that if this people, who have received so many blessings from the hand of the Lord, should transgress contrary to the light and knowledge which they do have, I say unto you that if this be the case, that if they should fall into transgression, it would be far more tolerable for the Lamanites than for them. (Alma 9)
Here is the second example, from Alma 45, as Alma is declaring a hidden prophecy to his son about the destruction of the Nephites. This is a very unique passage in all of scripture. Prior to declaring the words, he asks his son questions about believing his words and obeying his commandments, as if the voice of Alma and the voice of God have become one and the same. Notice the instructions he gives about the words of the prophecy:
9 But behold, I have somewhat to prophesy unto thee; but what I prophesy unto thee ye shall not make known; yea, what I prophesy unto thee shall not be made known, even until the prophecy is fulfilled; therefore write the words which I shall say. (Alma 45)
Here's what can be said about the mysteries of God. From the words of Paul (notice how he mentions mysteries, hidden wisdom which God ordained before the world, the Lord of glory, and highlights it all by pointing out something else "no one knows":
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. (1 Corinthians 2)
