Come, Follow Me -- February 10-16, 2 Nephi 6–10: “O How Great the Plan of Our God!”

Here are links to posts related to 2 Nephi 6-10. They provide additional resources to the "Come, Follow Me" study.

2 Nephi 6 -- Did the Nephites have the Melchizedek priesthood? and use of "the Holy One of Israel"

2 Nephi 7 -- No posts related to this yet. But I highly recommend this and this resource when studying the Isaiah chapters.

2 Nephi 8 -- The symbolism of "dust"

2 Nephi 9 -- Connections to the Book of Moses and other Book of Mormon sermons, words associated with the devil, "nakedness" in the Book of Mormon and more

2 Nephi 10 -- References to Christ in the Book of Mormon

There might be additions to this list as we create 1-2 blog posts each day, some of which may be inspired by our CFM reading this week. 

Intertextual connections between 2 Nephi 3 and Ether 12

In 2 Nephi 3, Lehi is quoting Joseph's prophecies on the brass plates. These were highly esteemed by Book of Mormon prophets. Nephi says: "And the prophecies which he wrote, there are not many greater." (2 Nephi 4:2). This may explain why we see several expressions and themes from 2 Nephi 3 recurring several times in the Book of Mormon. We have previously shown that this is done in 2 Nephi 25-33 and Mormon 8. 

I just noticed another case of this. 2 Nephi 3:21

and the weakness of their words will I make strong in their faith, unto the remembering of my covenant which I made unto thy fathers.

In Ether 12:27

if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.

And in Ether 12:37

If they have not charity it mattereth not unto thee, thou hast been faithful; wherefore, thy garments shall be made clean. And because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father.

It is interesting to compare the two cyan parts. The same concepts (green and yellow) followed by "unto the...". But in 2 Nephi 3, when talking about the Book of Mormon prophets in general, it is "unto the remembering of my covenants which I made unto thy [Joseph's] fathers [i.e. Abraham, Isaac and Jacob]". In Ether 12, when the Lord talks to Moroni in particular, it is "unto the sitting down in the place which I have prepared in the mansions of my Father". It is fascinating how the connection to 2 Nephi 3 remains even though it is saying something very different.

Intertextual connection between 3 Nephi and 1 Nephi

Matthew Bowen points out an interesting example of intertextuality in the Book of Mormon.

Early in the Book of Mormon, Lehi famously names a valley after his son Lemuel, and implores him:

10 ...O that thou mightest be like unto this valley, firm and steadfast, and immovable in keeping the commandments of the Lord! (1 Nephi 2)

Notice how Mormon describes a band of faithful Lamanites at a time of great wickedness just prior to Christ's arrival in the new world:

14 And thus there became a great inequality in all the land, insomuch that the church began to be broken up; yea, insomuch that in the thirtieth year the church was broken up in all the land save it were among a few of the Lamanites who were converted unto the true faith; and they would not depart from it, for they were firm, and steadfast, and immovable, willing with all diligence to keep the commandments of the Lord. (3 Nephi 6)

The Word of God -- Part 2

I'm taking the liberty to make a part 2 of Lord Wilmore's post. Reading about the power of the word reminded me of an observation I made a while back in Alma 37. In verses 9-10 we read:

Behold, he is the word of truth and righteousness. And now, as ye have begun to teach the word even so I would that ye should continue

In this verse, Christ is equated with "the word". Then, Alma admonishes his son to teach "the word". This can easily be interpreted as admonishing his son to proclaim the Christ. This kind of reading is definitely consistent with other scriptures. John 1:16 (JST)

For in the beginning was the Word, even the Son, who is made flesh, and sent unto us by the will of the Father.

Moses 1:32

And by the word of my power, have I created them, which is mine Only Begotten Son

This lead to another observation from Moses 1: In verse 41, we read

And in a day when the children of men shall esteem my words as naught

This is in the same chapter that previously linked the "word" to Christ. Compare with 1 Nephi 19:6-9

Nevertheless, I do not write anything upon plates save it be that I think it be sacred...For the things which some men esteem to be of great worth, both to the body and soul, others set at naught and trample under their feet. Yea, even the very God of Israel do men trample under their feet; I say, trample under their feet but I would speak in other words—they set him at naught, and hearken not to the voice of his counsels. And behold he cometh, according to the words of the angel, in six hundred years from the time my father left Jerusalem. And the world, because of their iniquity, shall judge him to be a thing of naught

Notice how Nephi first is talking about words - the things he writes. Then, through the expression "at naught" (the same expression used in Moses 1), he links this to Christ. I wouldn't be surprised at all if  it turns out that the contents of the Book of Moses as we have it in the Pearl of Great Price were found on the brass plates.

I'm not trying to say that every time "word" is mentioned in the scriptures, it actually means Christ. I'm only saying that this can sometimes be an interpretation and there seems to be a strong link between the "Word of God" and Christ and his gospel. This helps explain why the "Word of God" in the scriptures often is associated with power, salvation, etc. and is more than just a string of letters.

Another note about feet

I noted recently that "feet" are a symbol of the work of salvation on earth.  When we read about how beautiful upon the mountains are the feet of those who publish glad tidings, we see a symbol of the most important work we can perform, motivated by our love for God and our understanding of His love for each of His children.

Associated symbols are important as well.  In Moses we read about the tears of heaven on the mountain.  In Lehi's dream we read about a fountain of living water flowing along a path that leads to the tree of life.  I believe these symbols are linked.  Zion is the mountain, a symbol of the elevation we experience when we covenant with God in the temple.  That elevation leads to a calling to engage in the work of salvation:

81 Behold, I sent you out to testify and warn the people, and it becometh every man who hath been warned to warn his neighbor. (D&C 88)

As is often the case, if we look at other mentions of "tears" and "feet" in this context, a deeper layer of meaning unfolds.  Consider these verses from the description of Jesus' visit to the New World:

10 And they did all, both they who had been healed and they who were whole, bow down at his feet, and did worship him; and as many as could come for the multitude did kiss his feet, insomuch that they did bathe his feet with their tears. (3 Nephi 17)

The Joseph - Jesus - Joseph chiasmus

In 2 Nephi 3, Lehi is telling his son, Joseph, about two other important people with the name, Joseph. Doing so, he quotes extensively from the brass plates where the prophecies of the first Joseph are written. Lehi says that Joseph of old "saw" their day (verse 5). In other words, he was a seer. I find it fascinating how Joseph, the seer of old, prophesied about another Joseph and seer far into the future who would bring forth God's word to the seed of his loins (2 Nephi 3:11).

We don't know exactly when Joseph of old lived, but estimates are in the range 2000-1600 BC. Assuming he lived around 1800 BC, there is beautiful symmetry here.

Consider this:

• A:  About 1800 BC, Joseph, the seer of old, gathers Israel (his father and siblings) in Egypt and saves them from famine
• B:  In the "meridian of time", Jesus the Savior draws all people unto him through the atonement (3 Nephi 27:14-15)
• A':  About 1800 AD, Joseph Smith, the seer, is the instrument in restoring the gospel to commence the latter-day gathering of Israel, saving them from spiritual famine

So we are dealing with a chiasmus that is not found as a written text, but in the unfolded events of history. The BC Joseph looking forward to and prophesying about the AD Joseph and the AD Joseph bringing knowledge and scripture to the fruit of the loins of the BC Joseph. In verse 15, the BC Joseph says about the AD Joseph

And he shall be like unto me; for the thing, which the Lord shall bring forth by his hand, by the power of the Lord shall bring my people unto salvation.

In-between these two "saviors" of Israel is the center of the chiasmus where we find the Savior of the whole world.

The Word of God

The Word of God is a concept frequently discussed in the Book of Mormon.  I believe there is much to learn about this.  Though we frequently focus on the scriptures as the word of God, I believe we should shift that focus to include the words of the living prophet. I'll give a few examples.

I'm going to double-down on my previous conjecture that the "rod of iron" shown in Lehi's dream is more than just a handrail running along a river -- I believe more firmly that we can greatly benefit by seeing the rod as an implement of gathering in the hands of a divine messenger. It is more than just printed words on a page, it is divinely inspired messages, the voice of the Spirit, and invitations to follow the Savior.

A rod is a very apt metaphor for the word of God, a tool used by shepherds to direct their flock. How we choose to respond to the portion of the word we receive is what will ultimately determine our destiny.

Nephi cites Moses and the power of the word

Nephi uses "word" in very clever ways to demonstrate one of the fundamental differences between the faithful and the wicked in 1 Nephi 17.  It is very clear by verse 31 that the word of God is much more than just the words he spoke.

26 Now ye know that Moses was commanded of the Lord to do that great work; and ye know that by his word the waters of the Red Sea were divided hither and thither, and they passed through on dry ground.
...
29 Yea, and ye also know that Moses, by his word according to the power of God which was in him, smote the rock, and there came forth water, that the children of Israel might quench their thirst.
...
31 And it came to pass that according to his word he did destroy them; and according to his word he did lead them; and according to his word he did do all things for them; and there was not any thing done save it were by his word. (1 Nephi 17)

Abinadi teaches that hearkening to the word allows us to become "heirs of the kingdom of God" 

Abinadi connects hearkening to the words of the prophets with our eternal inheritance.

11 Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God. (Mosiah 15)

Jesus Christ proclaims the blessings associated with hearkening to the words of the Twelve

Jesus' own words after ordaining twelve disciples and giving them authority to baptize underscore the importance placed on hearkening to the words they are given.

1 And it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called, (now the number of them who had been called, and received power and authority to baptize, was twelve) and behold, he stretched forth his hand unto the multitude, and cried unto them, saying: Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am.
2 And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins. (3 Nephi 12)

The word of God is the power to change

Mormon teaches this truth when Alma-2 decides to engage in missionary work:

5 And now, as the preaching of the word had a great tendency to lead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God. (Alma 31)

The scriptures most certainly contain the word of God, but we should always remember that in times when a living prophet is found on the earth, his teachings will have the power to lead us along the safe path.

Elder Holland said this in General Conference:

Brothers and sisters, in general conference we offer our testimonies in conjunction with other testimonies that will come, because one way or another God will have His voice heard. “I sent you out to testify and warn the people,” the Lord has said to His prophets.
“[And] after your testimony cometh the testimony of earthquakes, … of thunderings, … lightnings, and … tempests, and the voice of the waves of the sea heaving themselves beyond their bounds. …
“And angels shall … [cry] with a loud voice, sounding the trump of God.”
Now, these mortal angels who come to this pulpit have, each in his or her own way, sounded “the trump of God.” Every sermon given is always, by definition, both a testimony of love and a warning, even as nature herself will testify with love and a warning in the last days. (link to source)

Choosing the good part

Reading 2 Nephi 2:30,

I have chosen the good part, according to the words of the prophet.

I was left wondering which prophet Lehi is talking about. I can't find any passage in the Old Testament this would point to. The only other place in the scriptures talking about choosing the good part is found in Luke 10:42 in the well-known story of Martha and Mary

But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

I noticed another similarity between these two accounts in the preceding verses. The only thing we are told about Mary in this story is found in Luke 10:39

And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.

In 2 Nephi 2:28

And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, and choose eternal life

This verse conveys the idea about hearkening unto his words and choosing eternal life. Choosing eternal life is choosing the good part. But it is preceded by hearkening unto his words, the same thing Mary was described doing before Jesus commended her for choosing the good part.

This could all just be a coincidence. But the fact that Lehi refers to the words of a specific unnamed prophet, which is clearly not a reference to Luke, makes me wonder if both Lehi and Jesus are referring to an extra-biblical source, perhaps found on the brass plates.

In any case, it is interesting to find a common message in two seemingly very unrelated accounts of scripture. As Peter said in John 6:68: "thou hast the words of eternal life". Consequently, when we hear the word of God, eternal life is presented to us but we must choose it. This is the good part that Mary and Lehi chose. The alternative is the 'bad part', disobeying and thereby choosing death.

"An ensign to/for the nations"

"An ensign to/for the nations"

This phrase shows up twice in the Book of Mormon, both times in quoted Isaiah passages.

26 And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth; and behold, they shall come with speed swiftly; none shall be weary nor stumble among them. (2 Nephi 15)

12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. (2 Nephi 21)

"Ensign" could also be translated "banner," "standard," or "sign," and comes from the Hebrew root "nes." These are both clear references to the work of gathering of Israel. The verse in 2 Nephi 21 comes directly after we are told "the Lord shall set his hand again the second time to recover the remnant of his people." 

Elder Holland speaks of a time when early church leaders felt that this prophecy was being literally fulfilled:

As has often been told from this pulpit, Brother Brigham led a handful of leaders to the summit of that hill and proclaimed it Ensign Peak, a name filled with religious meaning for these modern Israelites. Twenty-five hundred years earlier the prophet Isaiah had declared that in the last days “the mountain of the Lord’s house shall be established in the top of the mountains,” and there “he shall set up an ensign for the nations.”
Seeing their moment in history as partial fulfillment of that prophecy, the Brethren wished to fly a banner of some kind to make the idea of “an ensign for the nations” literal. Elder Heber C. Kimball produced a yellow bandana. Brother Brigham tied it to a walking stick carried by Elder Willard Richards and then planted the makeshift flag, declaring the valley of the Great Salt Lake and the mountains surrounding it as that prophesied place from which the word of the Lord would go forth in the latter days. (source)

As I try to understand the symbols used in Isaiah, I look at other instances in the bible where these same words are used. I noticed this verse in Exodus 17:

15 Moses built an altar and called it The Lord is my Banner. (NIV)

Interestingly, all three of these chapters contain military language. Since a "banner" can refer to a flag raised to rally troops, this detail caught my attention.  Notice the symbolism in Exodus 17, when Moses is commanded to raise his staff and hold it aloft while the army of the Israelites battles the Amalekites, who had attacked them.  When he is weary, he sits upon a stone and others support his arms until the battle is won. In commemoration of the victory, Moses builds the altar and names it "The Lord is my Banner." We have a staff, a stone, and an altar, all associated with a prophet.

As for the military imagery, we get a lot of that in Isaiah, and for me it indicates that the intended effect of the work of gathering is to invite all men to come unto Christ and be become a new creature through priesthood ordinances.  This creates a certain amount of carnage as a by-product.

More about staffs and the power of the word in the near future. 

The gathering of Israel as a second Exodus

Lord Wilmore and I have posted about various topics lately involving symbols that somehow seem related and it’s all starting to come together. This is not planned, it just seems to happen that we have considered different pieces of a puzzle making a big, beautiful picture. Recently I've been thinking about and studying the Exodus in relation to the gathering of Israel. It is very much related to what Lord Wilmore has recently posted on the highway symbolism.

I don’t think we should confuse this “highway” with the modern-day highways we tend to think about when we hear the word. The way is still “strait and narrow”, but it is an elevated, ascending way (explanation here).

My thought process started when I noticed all the Exodus references in Isaiah, even though he is talking about the gathering of Israel. I have long been fascinated by all the symbolism we find in the Exodus but this added a new layer.

Here are some examples of Exodus references in Isaiah passages, some of which have already been quoted in recent posts.

2 Nephi 21:16/Isaiah 11:16

And there shall be a highway for the remnant of his people which shall be left, from Assyria, like as it was to Israel in the day that he came up out of the land of Egypt.

1 Nephi 20:20-21/Isaiah 48:20-21

20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter to the end of the earth; say ye: The Lord hath redeemed his servant Jacob.21 And they thirsted not; he led them through the deserts; he caused the waters to flow out of the rock for them; he clave the rock also and the waters gushed out.

2 Nephi 14:5/Isaiah 4:5

And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense.

Why does Isaiah refer to the Exodus so much when he is really talking about the latter-day gathering of Israel? Because the Exodus of the children of Israel is symbolic for the latter-day gathering of Israel. Walking on this highway that Lord Wilmore has posted about, is a spiritual Exodus for the remnant in the latter days. Recall that there is both a physical and spiritual aspect to this topic. Recall also that the way is typically through the wilderness. Let us have a look at the symbols in the Exodus and how they relate to the spiritual gathering today:

Leaving Egypt

I have posted some thoughts about this before. Egypt = Worshipping the beast/the natural man = Sin. Leaving Egypt = repentance. The children of Israel had to leave Egypt. The latter-day remnant needs to leave sin and try to put off the natural man as a first step to become the covenant people.

Applying the blood of the lamb

This one is obvious and well-known. The children of Israel had to strike the blood of the lamb on the door posts, prepare their meal a certain way and other things with clear symbolic references to Christ. Only He can make leaving Egypt/sin possible. The latter-day remnant must also apply the blood of the lamb. Christ is the center of the gathering of Israel.

The sea/cloud and pillar of fire

As Paul stated, the children of Israel “were all baptized unto Moses in the cloud and in the sea” (1 Corinthians 10:2). They crossed the Red Sea (God made a way through it, see Isaiah 43:16), they had a cloud to lead them by day and a pillar of fire by night. The latter-day remnant must be baptized both by water and by fire. This is the gate for the covenant people, just as the Red Sea was a gate to the highway in the desert that had to be opened. For the Egyptians, who were non-Israelites, this gate was closed. This was not because of their ancestry but because of their unwillingness to listen to and obey the Lord (Exodus 5:2). Regardless of our ancestry, we are numbered among Israel through baptism and confirmation. This is the first covenant we enter into and makes us part of the covenant people.

Bread from heaven and water from the rock

Entering through the gate was just the beginning (2 Nephi 31:19). The children of Israel had to walk the way through the wilderness. There they drank water from the rock (Christ) and ate bread from heaven (also Christ, see John 6:48-51). The latter-day remnant can renew the covenants they have entered into when partaking of the sacrament, the bread and water that symbolize Christ, to give them strength along their journey in the wilderness of life.

The mount Sinai

The children of Israel were asked to sanctify themselves to be able to endure God’s presence on the mountain and receive the higher law and priesthood. The latter-day remnant is asked to sanctify themselves to be able to enter into the “mountain of the Lord”, the temple, to receive “the fulness of the priesthood” (D&C 124:28). As we know, Israel ended up receiving the lesser law. But Moses’ feet on mount Sinai giving Israel the lesser law was a “type of things to come”, namely Christ’s and messenger’s/angel’s feet on the mount Zion giving the higher law which is the new and everlasting covenant (see more details here and here).

The Children of Israel failed to fully walk this Way of Holiness through the wilderness. As a result, they did not “enter into His rest”. Their failure is an example that we can learn from so we don’t make the same mistakes. The Lord will gather his elect and it’s up to you and me to be among them.

To summarize:

• God has prepared a “Highway of Holiness” in the latter days for the remnant of the House of Israel
• Walking on this way is a spritual journey consisting of repentance, applying the atonement, baptism and confirmation/the gift of The Holy Ghost, the sacrament and all the covenants received in the temple through the Melchizedek Priesthood
• President Nelson and other church leaders today have referred to this as “the covenant path”
• Anyone who walks on this highway is numbered among the House of Israel, because by entering through the gate (baptism) they are adopted into it
• The Exodus of the Children of Israel walking on a way through the wilderness, although a real event, is also symbolic of the spiritual exodus of the latter-day remnant of the House of Israel on the Highway of Holiness
• The Highway of Holiness goes through the wilderness of our lives, our mortal experience, and ultimately leads to the promised land/”His rest”/the tree of life

I know there are a lot of links in this post, but if you haven’t read them before I recommend spending some time with it for a fuller understanding and context. The symbolism here is clear and beautiful.