Day 39 - Ether 15; Moroni 1-5

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Discussion

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Ether 15:19 the Spirit of the Lord had cease striving with them and Satan had full power

Neal A. Maxwell

“At first the wicked are lost because they ignore the commandments. At a later stage, we sense that they seem almost to celebrate their alienation and to insist on playing out the decadent drama to the depths. Perhaps theirs is in some strange way, a descending search for the bottom, which, when finally touched, might somehow provide them with some modicum of upward momentum.

“When societies veer toward violence, the violence becomes self-reinforcing: they may seek at first to punish others because they hated them; but later they hate others all the more because they have punished them. Gross guilt feeds upon itself so crudely and so publicly at times. Excess begets excess.

“The anger written of in these episodes is as addictive as alcohol.

“We also see the chilling scene of evil at the end of its journey, when Satan ‘had full power over the hearts of the people.’ (Ether 15:19.) No wonder another prophet said of Satan that he does not finally support his own. (Alma 30:60.) The adversary is the ultimate loner and a loser; he is no brother, and those who follow him will finally be deserted by him.” (Ensign, Aug. 1978, “Three Jaredites: Contrasting Contemporaries”)

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Moroni 1:1,4 I had supposed not to have written more

Much to his surprise, Moroni finds himself alive decades after the battle at Cumorah. He may well have expected to become a martyr for Christ as his father had before him (Mormon 8:3), for they put to death every Nephite that did not deny the Christ (v. 2). It seems that Moroni had some preconceived notions about how his life would turn out, or rather, how his life would end. Don’t we all?

Yet, the Lord’s plans for us are often different. How many stories to we hear of fellow saints whose work assignments took them to places they never imagined, only to find that the Lord had a purpose and a mission for them there? How often do we find that unexpected callings have a divine purpose which we could never have imagined or predicted? The Lord, who knows the end from the beginning, does things differently than we expect. Therefore, we should not narrow our possibilities by our own narrow-mindedness, especially when the Lord is always whispering in our ears, Be still, and know that I am God (Ps 46:10).

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Moroni 2:2 for thus do mine apostles

The language of the Book of Mormon is careful to always refer to the twelve in the New World as disciples and not Apostles. However, it is apparent from this verse that the calling of these twelve was identical to that of the Old World Apostles. Furthermore, Joseph Smith referred to these twelve as Apostles in an 1842 letter (History of the Church, 4:538). Therefore, whether they are called “Apostles” or “disciples” is a semantic argument of little significance, for they were both disciples and Apostles.

Joseph Fielding Smith

“While in every instance the Nephite twelve are spoken of as disciples, the fact remains that they had been endowed with divine authority to be special witnesses for Christ among their own people. Therefore, they were virtually apostles to the Nephite race, although their jurisdiction was, as revealed to Nephi, eventually to be subject to the authority and jurisdiction of Peter and the twelve chosen in Palestine (see Mormon 3:18-19). According to the definition prevailing in the world an apostle is a witness for Christ, or one who evangelizes a certain nation or people. ‘A zealous advocate of a doctrine or cause.’ Therefore the Nephite twelve became apostles, as special witnesses, just as did Joseph Smith and Oliver Cowdery in the Dispensation of the Fulness of Times.” (Answer to Gospel Questions, 1:122 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 510-11)

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Moroni 3:1 the elders of the church, ordained priests and teachers

The priesthood offices of elder, priest, and teacher were different among the Nephites than they are today. First of all, the Nephites did not have the Aaronic Priesthood among them because none of the Nephites or Mulekites were of Levitical descent. Even after Christ appeared to them, there is no scriptural evidence that he established the preparatory priesthood among them. Therefore, all three offices, Elder, Priest, and Teacher, were offices within the Melchizedek priesthood.

In DC 20, the Lord describes the various offices in the priesthood and their individual functions. However, the Book of Mormon does not contain a passage which explicitly describes the different offices and their functions. Therefore, we are left to piece together the structure of the priesthood hierarchy. The four offices within the Melchizedek Priesthood, as practiced among the Nephites, are discussed in hierarchical order:

High Priest: This calling is spoken of from the days of Alma to the coming of Christ. It is the same office held by the ancient Patriarchs (see Alma 13:1-14, DC 107:10). First mentioned in connection with Alma, the elder (Mosiah 23:16), the office was held by the supreme leader of the church. His calling was analogous to that of the President of the Church. While initially, there was only one High Priest, eventually, others were given the same office in conjunction with their ecclesiastical jurisdictions (see Alma 30:20; 46:6). Finally, the office had become corrupted by wickedness (3 Ne 6:20-21) and was not mentioned after Christ’s visit.

Elder: Elders were subordinate to the high priest, as they were ordained by him (Alma 4:7; 6:1). Although mentioned infrequently prior to Christ’s visit, they were responsible for presiding and watching over the church (Alma 6:1), ordaining Priests and Teachers (Moro 3:1), administering the sacrament (Moro 4:1), and overseeing church discipline (Moro 6:7).

Priest: Priests were ordained by the Elders or the High Priest (Mosiah 18:18, Moro 3:1). They are most frequently mentioned in connection with Teachers. The Book of Mormon seems to use the terms ordain, consecrate, and appoint in a synonymous fashion when speaking of the calling of Priests and Teachers (2 Ne 5:26, Jarom 1:11, Mosiah 23:17; 25:19, Alma 4:7; 15:13; 23:4; 45:23, Moro 3:1). The frequent mention of this office signifies that both Priests and Teachers were commonly ordained and were the “workhorses” of the priesthood. Alma ordained a Priest for every 50 members of the church (Mosiah 18:18). Their duties were to preside and watch over the church, preach repentance, teach the gospel, assist in matters of church discipline, and administer the sacrament (Alma 6:1, Moroni 3:3, Mosiah 18:18; 26:7, Moro 4:1). Their calling was greater than that of a teacher because teachers brought sinners to the priests for judgment (Mosiah 26:7).

Teacher: Teachers were ordained by the Elders or the High Priest (Alma 15:13, Moro 3:1). They are most frequently mentioned in connection with Priests (2 Ne 5:26, Jarom 1:11, Mosiah 23:17; 25:19, Alma 4:7; 15:13; 23:4; 45:23, Moro 3:1). The frequent mention of this office signifies that both Priests and Teachers were commonly ordained and were the “workhorses” of the priesthood. Their duties, other than to teach and preach, are not mentioned. They were subordinate to teachers (Mosiah 26:7), and, interestingly, were not mentioned as officiators in the administration of the sacrament (Moro 4:1).

“The priests and teachers referred to throughout the Book of Mormon were often two distinct groups, even though the book often attributes teaching functions to its priests. The terms priests and teachers are mentioned in close proximity of one another twenty-two times in the Book of Mormon, and in every instance except one ‘teachers’ are mentioned after ‘priests,’ suggesting that they might represent a subordinate priesthood office among the Nephites as they do in the Church today.” (Daniel C. Peterson, Book of Mormon Symposium Series, Mosiah, edited by PR Cheesman, MS Nyman, and CD Tate, Jr., 1988, p. 195)

Bruce R. McConkie

“Even during the Mosaic dispensation there were no Aaronic Priesthood holders among the Nephites, for there were no Levites among them, and the Aaronic Priesthood in that day was confined to the sons of Levi. The priests and teachers among the Nephites held the Melchizedek Priesthood.” (A New Witness for the Articles of Faith, p. 348)

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Moroni 4:1 administering the flesh and blood of Christ unto the Church

Jeffrey R. Holland

“…every ordinance of the gospel focuses in one way or another on the atonement of the Lord Jesus Christ, and surely that is why this particular ordinance with all its symbolism and imagery comes to us more readily and more repeatedly than any other in our life. It comes in what has been called ‘the most sacred, the most holy, of all the meetings of the Church’ (Joseph Fielding Smith, Doctrines of Salvation, 2:340).

“Perhaps we do not always attach that kind of meaning to our weekly sacramental service. How ‘sacred’ and how ‘holy’ is it? Do we see it as our passover, remembrance of our safety and deliverance and redemption?

“With so very much at stake, this ordinance commemorating our escape from the angel of darkness should be taken more seriously than it sometimes is. It should be a powerful, reverent, reflective moment. It should encourage spiritual feelings and impressions. As such it should not be rushed. It is not something to ‘get over’ so that the real purpose of a sacrament meeting can be pursued. This is the real purpose of the meeting. And everything that is said or sung or prayed in those services should be consistent with the grandeur of this sacred ordinance.” (Conference Report, Oct. 1995, “This Do in Remembrance of Me”)

Spencer W. Kimball

“We attend sacrament meetings to worship the Lord. If the meeting is conducted or if we attend with any other thought, we have missed the spirit of the occasion. Those who attend meeting only when the speaker is eloquent, the lecturer is noted, or the music is excellent, are far ahead of the high purpose and loftiness of this meeting in the house of prayer…we do not go to Sabbath meetings to be entertained or even solely to be instructed. We go to worship the Lord. It is an individual responsibility, and regardless of what is said from the pulpit, if one wishes to worship the Lord in spirit and in truth, he may do so by attending his meetings, partaking of the sacrament, and contemplating the beauties of the gospel. If the service is a failure to you, you have failed. No one can worship for you; you must do your own waiting upon the Lord.” (The Teachings of Spencer W. Kimball, pp. 514-15.)

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Moroni 4:3 that they are willing to take upon them the name of thy Son

“Why are the three words ‘are willing to’ necessary here? Are they important? Would it make a difference if the prayer left these out and just read: ‘ . . . and witness unto thee, O God, the Eternal Father, that they take upon them the name of thy Son, and always remember him and keep his commandments which he has given them’? Yes, it would make a difference. It would make a difference because I cannot do this latter thing. I can't witness, affirm, or swear that I do always remember him and keep his commandments. I would be lying, and I know it—I want to do the right thing, but sometimes I don't. This is precisely the problem that makes the atonement of Christ and the gospel covenant necessary for me in the first place—I can't keep all the commandments all the time no matter how hard I try. It follows that I can't honestly witness to God that I will keep all the commandments when I know that, in some degree at least, I probably won't.

“However, I can with absolute honesty witness that I am willing to. I can swear that this is the desire of my heart. I can affirm that I hunger and thirst after these things, that I will do all I can to be obedient. Thus even by the technical terms of the covenant renewal prayer, God lets me know that the honest commitment of my heart and my best efforts are sufficient for the covenant to be renewed, and that the covenant of faith is sufficient, through the grace of Christ, to justify me before God.” (Stephen E. Robinson, Believing Christ, p. 53-4)

Bruce C. Hafen

“Our part of that covenant is not that we may never make a mistake; it is, rather, that we are willing to take upon ourselves his name, willing to always remember him, and willing to keep his commandments. And that willingness shows where our hearts really are. On this condition, he will always be with us, to heal, to compensate, to strengthen us by the gifts of his Spirit—for those gifts are ‘given for the benefit of those who love me and keep all my commandments, and [those] that seeketh so to do.’ (D&C 46:9; emphasis added.) The Lord offers the gifts of the Spirit not only to those who do but also to those who, willing but struggling, seek to do his will.” (The Belonging Heart, p. 86)

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Nearing the end of the challenge.

Ether 14 – The land is cursed because of the iniquity of the people, who cannot keep tools or weapons unless they are physically holding them. If they set something down, it is lost. There is near-constant warfare, with Coriantumr fighting in turn Gilead (brother of Shared), Lib, and Shiz (brother of Lib). The land is covered with the bodies of the dead, the carnage so great that there is no one available to bury them.

Ether 15 – This is to me about the most horrifying chapter of Scripture. Coriantumr begins to repent and remember the words of the prophets. However, Satan has full power over the hearts of the people, and they spend four years gathering everyone to the final battle (did no one in those four years start to think this war was a bad idea?). Men, women, and even children all take up arms. The Spirit of the Lord has ceased to strive with the Jaredites. In a battle spanning several days, the entire Jaredite nation is wiped out, with only Coriantumr and Ether surviving. We know Coriantumr later meets and for a time lives with the Mulekites, and the Jaredite record passes into the hands of the Nephites. Ether’s final fate is unknown (Moroni apparently didn’t know and thus could not record it).

Moroni 1 – The Lamanites are hunting and killing every Nephite who will not deny Christ. Moroni is wandering in order to escape them and survive. He says that he writes now for the benefit of the Lamanites of future days.

Moroni 2 – Christ gave the Nephite disciples the power to confer the gift of the Holy Ghost.

Moroni 3 – The manner in which the elders are to carry out ordinations of priests and teachers is set forth.

Moroni 4 – The manner in which the Sacrament bread is to be administered is set forth.