Mormon 3

#Mormon Chapter 3

1 And it came to pass that the Lamanites did not come to battle again until ten years more had passed away. And behold, I had employed my people, the Nephites, in preparing their lands and their arms against the time of battle.

verse 1 “the Lamanites did not come to battle again until ten yours more had passed away” Mormon has just briefly reported on 24 continuous years of war and wickedness—from the time Mormon was fifteen years of age in 326 AD (see Mormon 2:1-2) to 349 AD (see Mormon 2:28-29). Mormon said that the Nephites then entered into a treaty with the Lamanites in the 350th year (Mormon 2:28). The terms of the treaty required the Nephites to forfeit all their territory in the land southward (verse 29)— the land south of the narrow neck of land. While the Nephites were confined by the terms of this treaty to the land north of the narrow neck of land, at least the treaty did bring peace for ten full years in return (Mormon 3:1).

Assuming that the Nephites festival schedule reset when they started counting their years from Christ’s birth, this would have been a jubilee year (See the commentary for Alma 29:1). The jubilee year was an additional sabbatical year observed at the end of the seventh seven-year sabbatical period (See Robin J. DeWitt Knauth, “Sabbatical Year,” in Eerdmans Dictionary of the Bible, ed. David Noel Freedman, Grand Rapids, MI: Wm. B. Eerdmans, 2003, 1147).

According to Robin J. DeWitt Knauth, “The Year of Jubilee . . . is the last layer in the extension of the Sabbath principle” (Robin J. DeWitt Knauth, “Jubilee, Year of,” in Eerdmans Dictionary, 743). Being the pinnacle of the sabbatical system, the jubilee year came every fifty years (Knauth, “Jubilee, Year of,” 743 defined the Jubilee as the “50th year in a series of seven Sabbatical Years.” However, there is some ambiguity as to whether the jubilee was the 49th year (the seventh sabbatical year) or the 50th. Christopher J. H. Wright, “Jubilee, Year of,” in Anchor Bible Dictionary, ed. David Noel Freedman, 6 vols., New Haven, CT: Yale University Press, 1992, 3: 1025, explained: “Lev 25:8–10 specifies it as the 50th year, though some scholars believe it may have been actually the 49th—i.e., the 7th Sabbatical Year.” Terrence L. Szink and John W. Welch, “King Benjamin’s Speech in the Context of Ancient Israelite Festivals,” in King Benjamin’s Speech: “That Ye May Learn Wisdom”, ed. John W. Welch and Stephen D. Ricks, Provo, UT: FARMS, 1998, 222 n.162 reasoned: “The inclusive mode of sometimes counting the last year as the first of the next jubilee cycle accounts for the frequent confusion between 49- and 50-year jubilee counts.”). It is easy to imagine that a people who saw significance in calendrical cycles of seven would surely have noticed that this jubilee year in the 350th year was not just any jubilee—it was the seventh jubilee since the birth of Christ (350 being 7 x 50). There may be evidence for something similar happening at Qumran in the Dead Sea Scrolls. The Calendric Signs (Otot) scrolls (4Q319) documents a 294-year cycle of 6 jubilees (of 49 years each), correlated to a separate, priestly cycle of 6 years (See Geza Vermes, trans., The Complete Dead Sea Scrolls in English, revised edition, New York, NY: Penguin Books, 2004, 365. According to Roger T. Beckwith, Calendar and Chronology, Jewish and Christian, Boston, MA: Brill, 2001, 92, “in some manuscripts it was extended to seven jubilees.” 4Q319 does mention “[The signs of the] seventh [Jubilee]”— Vermes, Complete Dead Sea Scrolls, 369).

Given the decadence and wickedness among both the Nephites and the Lamanites, it is hard to say if the symbolic importance of that year was widely recognized (Though few may have known of the significance, the jubilee may have still been widely celebrated as a cultural tradition, much like Christmas today is often celebrated not only by Christians commemorating the birth of Christ, but also others who typically see it as a time of for family and gift giving.). Mormon, no doubt, was aware, and as the Chief Captain of the Nephite armies, he was probably instrumental in negotiating the terms and timing of the treaty.

Resting the land was central to both the jubilee law in general and to this treaty in particular. The jubilee was intended to be “a year of ‘rest’ for the land.” It was also a time when “land was to be restored to its original inherited line of ownership” (Knauth, “Jubilee, Year of,” 743).

It therefore seems significant that at a time when land was supposed to be restored to its proper owner, large portions of Nephite and Lamanite lands were reallocated under the terms of this ten-year treaty, as they “did get the lands of their inheritance divided” (Mormon 2:28). Any Nephites who still celebrated the jubilee could not have missed the significance: in the Lord’s eyes, they were no longer the proper owners of any land south of the narrow neck.

This reality probably wasn’t what Mormon would have hoped for in an ideal world, though he still likely welcomed the respite from combat that this extended jubilee season and treaty afforded. Mormon had taken command of the Nephite armies in his mid-teens (Mormon 2:2). He was now 40 years old, and battle worn after spending the better part of his life at war. Somewhere amid all the warfare and wickedness, Mormon must have found time to marry and father a son, Moroni. As the 350th year approached, he was likely eager to celebrate the jubilee season in peace with his family and other righteous followers.

The extended period of peace also afforded him other opportunities. For one, Mormon took advantage of the time to preach repentance unto the people, although it was to no avail (Mormon 3:2–3). It was probably during this time that Mormon wrote his epistle on faith, hope, and charity (Moroni 7), and also did the bulk of his work on the Nephite record, exploring the vast historical archive with which he had been entrusted, formulating the narrative he wanted to tell, and abridging and condensing that material into much of the Book of Mormon.

Moroni was probably a teenager during this time of peace, working under his father as an apprentice, learning the history of his people, and preparing for his role as the final Nephite record keeper and abridger. Given that Mormon was busy commanding the armies before the treaty, and Mormon and Moroni would both become embroiled again in war after the peace treaty expired, these were likely important, formative years for Moroni.

This ten-year treaty is a subtle detail, considering how rapidly Mormon passed over those years. The casual Book of Mormon reader can easily feel overwhelmed by the horrific accounts of war and wonder how Mormon, the leading military commander, would have had time to write such an extensive record of his people’s history.

The treaty provided an important—perhaps even essential—window of opportunity for Mormon to focus on his record keeping. Given the importance of the Book of Mormon in inspiring millions to come unto Christ, the Lord Himself may have been instrumental in bringing about this vital period of peace.

The treaty was also a testament to the good that righteous leaders can do, even in times of wickedness. As commander of the army, Mormon managed to bring peace to his people for ten full years—and at an important juncture in their history, namely the seventh jubilee since the coming of Christ. Though the people ultimately failed to take advantage of the opportunity to repent that this period of peace afforded them, it would be a mistake to dismiss it as a failure.

Although the peace did not last, in the face of perpetual war and total annihilation, to obtain a full decade of peace was a major accomplishment. No doubt it served as a blessing that strengthened Mormon’s people. The efforts of Mormon and potentially other righteous Nephite leaders involved in the negotiations should not be devalued, as they underscore the unremitting importance of choosing righteous leaders.

The timing—in the seventh jubilee year—was also significant. The jubilee year was a time of peace, rest, prosperity, forgiveness, and blessings (For themes of the jubilee year, see John W. Welch and J. Gregory Welch, “Benjamin’s Themes Related to Sabbatical and Jubilee Years,” in Charting the Book of Mormon: Visual Aids for Personal Study and Teaching, Provo, UT: FARMS, 1999, chart 91). For their final jubilee before their complete destruction, the Nephites were granted an extended period of peace. Yet that peace came at the cost of all their territory in the land southward. The loss of land at a time when the land should be redeemed should serve as a powerful warning for modern day readers: just as the Nephites lost their land, so can mighty nations of today fall if they turn away from God and succumb to evil.

Perhaps most impressively, the treaty was also evidence of the Lord’s mercy. Despite the Nephites’ wickedness and their prophesied fate of destruction drawing nearer, it was not too late for them to change course. In this special jubilee year, the Lord “had spared them, and granted unto them a chance for repentance” (Mormon 3:3) and thereby obtain forgiveness.

Unfortunately, “the people failed to recognize that the period of peace they had experienced had come to them . . . as a merciful blessing from God to give them an opportunity to repent” (Joseph Fielding McConkie, Robert L. Millet, and Brent L. Top, Doctrinal Commentary on the Book of Mormon, 4 vols., Salt Lake City, UT: Deseret Book, 1987–1992, 4:222). Today, even as the world drifts further away from the Lord’s standards, the opportunity for individuals and society as a whole to repent and change course is not lost, but time may be growing short.

2 And it came to pass that the Lord did say unto me: Cry unto this people— Repent ye, and come unto me, and be ye baptized, and build up again my church, and ye shall be spared.

verse 2 It is truly remarkable that the Lord, yet again, extends to the Nephites an offer of mercy. You and I might well judge the Nephites to be well past the point of no return.

3 And I did cry unto this people, but it was in vain; and they did not realize that it was the Lord that had spared them, and granted unto them a chance for repentance. And behold they did harden their hearts against the Lord their God.

verses 1-3 Obviously, the Nephites listened to Mormon only as their military and political leader, not as a prophet.

verse 3 “they did harden their hearts against the Lord their God” To harden one’s heart is to willfully close one’s heart against the Holy Spirit, in rebellion against God, in order to accomplish one’s own will. The resulting hard-heartedness can result in the Spirit’s ceasing to strive with a person and in spiritual death. Hard-heartedness can lead progressively from indulging oneself somewhat in wrongdoing to gross wickedness. Hard-heartedness is associated with complaining or murmuring, unbelief, blindness of mind, anger, impenitence, stiffneckedness, pride and sexual sin, desire for vengeance, abominations, cruelty, and murder. Hard-heartedness restricts spiritual understanding and can eventually lead to “know[ing] nothing” concerning the mysteries of God, and then being “taken captive by the devil” (Alma 12:9-11). It resists the softening action of the Holy Spirit and its attendant virtues, like meekness, compassion, and humility. It renders one vulnerable to lies, and blind to divine signs and wonders. It flourishes in conditions of ease and prosperity.

4 And it came to pass that after this tenth year had passed away, making, in the whole, three hundred and sixty years from the coming of Christ, the king of the Lamanites sent an epistle unto me, which gave unto me to know that they were preparing to come again to battle against us.

5 And it came to pass that I did cause my people that they should gather themselves together at the land Desolation, to a city which was in the borders, by the narrow pass which led into the land southward.

verse 5 “to a city which was in the borders” The term borders here likely refers to mountains (see the commentary for 1 Nephi 2:5).

“by the narrow pass” See the commentary for Mormon 2:29.

6 And there we did place our armies, that we might stop the armies of the Lamanites, that they might not get possession of any of our lands; therefore we did fortify against them with all our force.

verse 6 Strategically, it was reasonable to try to defend the “narrow pass.”

7 And it came to pass that in the three hundred and sixty and first year the Lamanites did come down to the city of Desolation to battle against us; and it came to pass that in that year we did beat them, insomuch that they did return to their own lands again.

8 And in the three hundred and sixty and second year they did come down again to battle. And we did beat them again, and did slay a great number of them, and their dead were cast into the sea.

9 And now, because of this great thing which my people, the Nephites, had done, they began to boast in their own strength, and began to swear before the heavens that they would avenge themselves of the blood of their brethren who had been slain by their enemies.

verses 4-9 The Nephites had achieved a significant military victory. Even at this point it was probably not too late for them to repent. Rather than recognizing the delivering hand of the Lord, praising him in gratitude for their victory, and repenting of their sins, they instead boasted in their own strength and gloried in their own achievements.

verse 9 “they . . . began to swear before the heavens” The Nephites, in their depravity, swore an evil oath to destroy the Lamanites. In doing so they were profaning and blaspheming God’s sacred name. They had now placed the figurative nail in their own spiritual coffin.

10 And they did swear by the heavens, and also by the throne of God, that they would go up to battle against their enemies, and would cut them off from the face of the land.

11 And it came to pass that I, Mormon, did utterly refuse from this time forth to be a commander and a leader of this people, because of their wickedness and abomination.

verse 11 Mormon had consented to lead the Nephite armies when they were battling for survival against the Lamanites. Now that the Nephites desired to become the aggressors, Mormon refused to lead them.

12 Behold, I had led them, notwithstanding their wickedness I had led them many times to battle, and had loved them, according to the love of God which was in me, with all my heart; and my soul had been poured out in prayer unto my God all the day long for them; nevertheless, it was without faith, because of the hardness of their hearts.

verse 12 “it was without faith, because of the hardness of their hearts” Even though Mormon had poured out his soul in prayer for his people, he admits that he did so without any hope that the Lord would be able to redeem his people. See the discussion of hard-heartedness in the commentary for verse 3 above.

13 And thrice have I delivered them out of the hands of their enemies, and they have repented not of their sins.

14 And when they had sworn by all that had been forbidden them by our Lord and Savior Jesus Christ, that they would go up unto their enemies to battle, and avenge themselves of the blood of their brethren, behold the voice of the Lord came unto me, saying:

15 Vengeance is mine, and I will repay; and because this people repented not after I had delivered them, behold, they shall be cut off from the face of the earth. 16 And it came to pass that I utterly refused to go up against mine enemies; and I did even as the Lord had commanded me; and I did stand as an idle witness to manifest unto the world the things which I saw and heard, according to the manifestations of the Spirit which had testified of things to come.

verse 16 Mormon knew that his people would not emerge victorious. The Lord commanded Mormon to serve as a witness against his own people. This standing as a witness was to serve as a warning, not only to his own people, but to all the world in this final dispensation of the sure justice of God.

verses 17-22 Now that Mormon has lost all hope for his own people, he turns his attentions to prophesying of the “Gentiles” and the scattered remnants of Israel in this final dispensation.

17 Therefore I write unto you, Gentiles, and also unto you, house of Israel, when the work shall commence, that ye shall be about to prepare to return to the land of your inheritance;

verse 17 “I write unto you, Gentiles, and also unto you, house of Israel” By now the reader should have no trouble understanding the explanation of the terms

Gentiles and house of Israel. The Gentiles are the citizens of the great Gentile nation, the United States of America. Many of these are blood Israelites, especially of the house of Joseph. The term “house of Israel” refers to the scattered Israelites throughout the world at the time of the coming forth of the Book of Mormon.

“when the work shall commence” This is the work of gathering of Israel in the latter days following the restoration of the gospel.

18 Yea, behold, I write unto all the ends of the earth; yea, unto you, twelve tribes of Israel, who shall be judged according to your works by the twelve whom Jesus chose to be his disciples in the land of Jerusalem.

19 And I write also unto the remnant of this people, who shall also be judged by the twelve whom Jesus chose in this land; and they shall be judged by the other twelve whom Jesus chose in the land of Jerusalem.

verses 18-19 There is a hierarchy of judges who, under Christ, shall judge the righteous. Here we learn that the twelve tribes of Israel will be judged by the twelve apostles chosen in the Old World. The remnant of the Book of Mormon people will be judged by the twelve apostles called in the Western Hemisphere, and the twelve Nephite apostles will be judged in turn by the Old World twelve. This judging applies only to the righteous—“even as many as have loved me and kept my commandments, and none else” (D&C 29:12; see also 13)—as Christ alone will issue the decrees of damnation to the wicked (Millennial Messiah, 520). The word judgment here may be misleading. The usual meaning of the word is to pass sentence or determine innocence or guilt. This interpretation, however, gives only half of the broader meaning as used in the Book of Mormon. The Book of Mormon speaks of the judgment of Christ as a time of reward and rejoicing, as well as a time of accountability.

The significance of this judging is unknown since we know that the partial judgment at the time of death will likely be performed by the Savior himself—“He employeth no servant there (2 Nephi 9:41).” Also, as has been discussed previously, the judgment is in the resurrection, since we are raised with celestial, terrestrial, telestial, or perdition bodies. Doubtless this formal judgment of the righteous will be more a time of great celebration than a time of critical judging.

20 And these things doth the Spirit manifest unto me; therefore I write unto you all. And for this cause I write unto you, that ye may know that ye must all stand before the judgment-seat of Christ, yea, every soul who belongs to the whole human family of Adam; and ye must stand to be judged of your works, whether they be good or evil;

verse 20 Mormon is still addressing the latter-day Gentiles and the scattered house of Israel. His writings in the Book of Mormon are for these same groups.

21 And also that ye may believe the gospel of Jesus Christ, which ye shall have among you; and also that the Jews, the covenant people of the Lord, shall have other witness besides him whom they saw and heard, that Jesus, whom they slew, was the very Christ and the very God.

verse 21 “that the Jews, the covenant people of the Lord, shall have other witness besides him whom they saw and heard” Mormon is writing also to the Jews so that his writings, the Book of Mormon, will be another witness against them, in addition to the witness of the Lord himself who lived among them in mortality. Indeed, the Book of Mormon will be “Another Testament of Jesus Christ.”

22 And I would that I could persuade all ye ends of the earth to repent and prepare to stand before the judgment-seat of Christ.