God continually offers the blessings of the gospel to all people (see Helaman 3:28), but they must accept it of their own free will. When people accept the gospel, God is able to bless them; but when they reject it, he cannot.
The contention of the sons of Pahoran for the judgment seat is a good example of what can happen in a democracy when men refuse to accept the will of the people. The contention for the judgment seat opened the way for much evil and eventually resulted in the downfall of the Nephite nation.
Note the following points found in Helaman 1:
Capital punishment was the accepted punishment for treason (see v. 8).
Those who sought to circumvent the law for personal power were willing to resort to murder to get their way (see v. 9).
The contention over the judgment seat gave the attacking Lamanites an advantage against the Nephites (see vv. 18–20).
Because the Lamanites first invaded the weaker center of the Nephite lands, Moronihah and his troops were able to surround them and compel them to surrender (see v. 31).
As his father, Moroni, had done earlier, Moronihah “caused that the Lamanites who had been taken prisoners should depart out of the land in peace” (v. 33).
It is not known how early the northward migration of the Nephites began. It could have been as early as the migration mentioned in Helaman 3:8. However, that could have been a limited migration, and the further spread northward could have happened much later.
Contention diminished among the Nephites long enough during the period when Helaman (son of Helaman) was chief judge that spiritual and temporal prosperity increased substantially. The result, said Mormon, was “continual rejoicing” (Helaman 3:31) and “peace and exceeding great joy” (v. 32).
Mormon saw three great lessons in this increase of prosperity:
1. The Lord is merciful to all who, in sincerity, call on his holy name (see v. 27).
2. The gate of heaven is open to all who believe in Jesus Christ (see v. 28).
3. The word of God has three effects:
a. It divides “asunder all the cunning and the snares and the wiles of the devil” (v. 29).
b. It leads “the man of Christ in a strait and narrow course across that everlasting gulf of misery” (v. 29).
c. It helps land the faithful “at the right hand of God in the kingdom of heaven” (v. 30).
Sanctification is a process whereby fallen man is enabled to become pure, holy, and eventually free from sin. The scriptures indicate that the Holy Ghost is the factor in producing this vital change (see 2 Nephi 31:17, Alma 13:11–12, 3 Nephi 27:20, Moroni 6:4). Thus the Spirit can be called a sanctifier or cleanser.
How much the Spirit cleanses or purifies depends on the obedience of the person. According to Helaman 3:35, to receive the sanctifying power of the Spirit a person should fast and pray often, strengthen his humility, increase the firmness of his faith in Christ, and yield his heart to God.
■ The Nephites had such great blessings poured out upon them that “even the high priests and the teachers were themselves astonished beyond measure” (Helaman 3:25). However, notice what happened to them just a few years later (see Helaman 4:13). What brought about this change?
■ What were the objectives of the secret combinations? (see Helaman 2:8). Consider Mormon’s comments on the effect the secret combinations had upon the Nephite civilization (see vv. 12–14).
■ Mormon mentions dissensions and contentions many times in Helaman 3–4. Why do you think he emphasized these things? How can dissension and contention enter a home or ward? What can be done to avoid them?
The ministry of Nephi and his brother Lehi was one of the most powerful in all of Nephite history.
When Zeezrom confronted Alma and Amulek in the city of Ammonihah (see Alma 11), he asked Amulek if the Son of God would save his people in their sins. Amulek replied that the Son of God would not. Zeezrom then sought to convince the people that Amulek had said that God would not save his people, but Amulek corrected Zeezrom and reminded him that what he had said was that God would not save people in their sins, because “no unclean thing can inherit the kingdom of heaven” (v. 37). People must first repent of their sins.
Helaman referred to the incident with Zeezrom in his conversation with his sons. He first reminded them of King Benjamin’s teachings, saying, “Remember that there is no other way nor means whereby man can be saved, only through the atoning blood of Jesus Christ” (Helaman 5:9). He then reminds them of Amulek’s teaching that Christ did not come to redeem men in their sins, but from their sins (see v. 10). Men who would be saved must build their foundation for eternal life on Jesus Christ alone.
The marvelous events described in Helaman 5:22–34 are similar to occurrences described elsewhere in the scriptures.
Nephi and Lehi were surrounded by fire which did not harm them (see v. 23). Compare this with the experience of Shadrach, Meshach, and Abed-nego in the fiery furnace (see Daniel 3:19–27), and the experience recorded concerning the little children at the time of Jesus’ visit to the Nephites (see 3 Nephi 17:24).
The walls of the prison shook on three separate occasions as if they might tumble down (see Helaman 5:27, 31, 33). Compare this to the time the walls of the prison in Ammonihah fell and killed all but Alma and Amulek (see Alma 14:27–28).
A voice was heard from heaven three separate times commanding the people to repent and to cease persecuting the servants of the Lord (see Helaman 5:29, 32–33). This is similar to the voice that was heard just prior to the Savior’s appearance among the Nephites (see 3 Nephi 9, 10:3–7).
A cloud of darkness overshadowed those who assembled near the prison, making it impossible for the Lamanites to flee “because of the fear which did come upon them” (Helaman 5:34). Compare this with the darkness at the time of Jesus’ crucifixion (see 3 Nephi 8:20–23).
Helaman 6 and Ether 8 provide some of the most important insights into secret combinations, including how they worked, what motivated them, and how they came to power. Moroni prophetically warned his latter-day readers that secret combinations were the source of the destruction of both the Jaredite and Nephite societies (see Ether 8:18–21). Moroni then warned us in terms of utmost gravity of the dangers such secret combinations hold for our own day (see vv. 22–26). From this chapter and other places in the Book of Mormon we learn the following important characteristics of secret combinations:
1. The devil is the inspiration and source of all such organizations (see Helaman 6:26–30). Mormon clearly pointed to Satan as the grand conspirator, the real organizer of all such organizations.
2. Such organizations are viewed by the Lord as constituting a wickedness “above all the wickedness of the whole earth” (3 Nephi 9:9; see also Ether 8:18). While individuals may rob, steal, plunder, and murder, how much more wickedness occurs when men plunder and kill on a national or an international scale involving millions of lives?
3. Such organizations flourish and thrive when the “more part” (Helaman 6:21) of the people are wicked and seek to benefit from the spoils of such wickedness (see v. 38).
4. Secrecy is one of the basic operating tenets of such organizations (see vv. 22, 25–26).
5. Joined with the idea of secrecy is the idea of making covenants (see vv. 22, 25–26). An oath of loyalty to the organization is made which involves a vow to maintain the secret of the conspiracy. After the murder of the chief judge, Kishkumen “went unto those that sent him, and they all entered into a covenant, yea, swearing by their everlasting Maker, that they would tell no man” (Helaman 1:11). Helaman 6:21 refers to “their covenants and their oaths.” Moroni described this same covenant making among the Jaredites (see Ether 8:13–14). Ironically, the oaths were sometimes made in the name of God (see Helaman 1:11, Ether 8:14).
6. The objectives of such secret combinations are power or gain, or both (see Helaman 6:38, Ether 8:22, Moses 5:31–33). Since the government is a source of great power, it is not surprising that often the target of action is to take over the reins of government (see Helaman 1:1–4, 2:4–5, 3 Nephi 3:6, 6:30, 7:12, Ether 9:1–6, 13:18).
7. These organizations use immorality, money, and violence to achieve their ends (see Helaman 6:15, 17, Ether 8:10). Assassinating government leaders to bring their own people to power is a common tale found in the Book of Mormon.
8. The only way to lastingly curtail these organizations once they are established and begin to flourish is through conversion of the people to righteousness (see Helaman 6:37, 3 Nephi 5:4–6).
An ever-recurring theme of the Book of Mormon is a tragic cycle: When the people of God are righteous, they prosper. When they prosper, they become proud and forget God, the source of their blessings. When they become proud and forget the Lord, they fight, quarrel, make war, and commit all manner of wickedness. This wickedness in turn leads to a disintegration and destruction of nations. These calamities bring the people to repentance, they turn to the Lord in righteousness, and the cycle begins again.
The people of Nephi’s day were caught in this vicious circle to such an extent that the Gadianton robbers usurped almost complete control of the government. According to Nephi, the commandments of God were laid aside, and justice ceased to exist for a time. The righteous were persecuted “because of their righteousness,” while the guilty were usually permitted to escape “because of their money” (Helaman 7:5). All manner of wickedness set in. It was while Nephi contemplated the people’s rapid return to such wickedness that he was led to lament aloud in his garden.
The reaction to Nephi’s words was divided. What did the judges say, and why? (see Helaman 8:1–6). What did others say, and why? (see vv. 7–9).
Nephi continued by giving his listeners a sermon based on Old Testament demonstrations of God’s power through his servant Moses. He then said: “If God gave unto this man such power, then why should ye dispute among yourselves, and say that he hath given unto me no power whereby I may know concerning the judgments that shall come upon you except ye repent?” (v. 12).
Nephi directed his listeners’ attention to the incident where Moses made a serpent out of brass, placed it on a pole, and urged as many as had faith to look thereon and be healed from the bites of poisonous snakes.
“According to the Bible, when the people of Israel were being bitten by serpents and some of the people were dying, the Lord commanded Moses to make a serpent ‘and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.’ (Numbers 21:8–9.) That is the end of the account in the Bible. However, the account in the Book of Mormon indicates that when Moses lifted up the brazen serpent he did ‘bear record that the Son of God should come. And as he lifted up the brazen serpent in the wilderness, even so shall he be lifted up who should come. And as many as should look upon that serpent should live, even so as many as should look upon the Son of God with faith, having a contrite spirit, might live, even unto that life which is eternal.’ (Helaman 8:14–15).
“The Savior also indicated that the ‘brazen serpent lifted up by Moses’ was a type (shadow, or example) of his own crucifixion when he said: ‘And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life.’ (John 3:14–15.)” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, pp. 243–44).
Elder Marion G. Romney spoke of the importance of following God’s will as given through his prophets:
“Now, from Adam to Noah and beyond, the gospel was taught by father to son. Later on it was revealed to Abraham. Moses received it anew following the long bondage of Israel in Egypt. Jesus, in the meridian of time, taught and demonstrated it. The Jaredites and the Nephites were likewise prophetically instructed.
“That men have not enjoyed peace, happiness, and continual progress is, therefore, not because God has failed to make known the way by which these blessings could be had. It is because men have refused to obey the revealed laws upon which these blessings are predicated.
“The burden of all the prophets, from Adam to our present prophet, has been to persuade men to look to God and live. Over and over again in every dispensation they have warned of calamities pending because of man’s corrupt and sinful ways.
“Cain’s curse was brought on by his own willful rejection of the counsel of God. The antediluvians brought on the flood in which they perished by rejecting Noah, who taught and pleaded with them for one hundred twenty years. The Jaredites pursued their rebellious course to their utter destruction in defiance of the teachings and warnings of their prophets. Following the same course, the Nephites suffered great destruction at the time of Christ’s crucifixion.
“All of this endless tragedy, carnage, and sorrow could have been avoided. All of these peoples could have existed in peace and prosperity had they been willing to look to God” (Look to God and Live, pp. 8–9).
Elder Romney also talked about our responsibility in serving God:
“For us as individuals the course is crystal clear. By precept and example we should do all that lies within our power to take the message of the gospel, the Lord’s solution to our problems, to the peoples of the earth and inspire them to look to him and live. For every individual in this world there is yet an option, and it is still open. But whatever others may do, let us not personally be diverted from our course. Let us ‘be not faithless, but believing’ (John 20:27).
“Let us so long as we live continue to ‘seek . . . the Lord to establish his righteousness’ (D&C 1:16). Let us prove worthy to live with him eternally in the heavens. Let us not be deceived by the learning and sophistries and the wickedness of this world. Let us not forget that God lives, that we are his children, that his purpose is to bring us to immortality and eternal life. Let us always remember and keep in mind that all man has learned and accomplished, together with all that he will yet learn and accomplish in mortality, is as a drop in the ocean compared to the knowledge and works of God. Let us remember that in the light of God’s knowledge, and he knows all things, still his instruction to us—against that total knowledge—is that, above all else, the one thing of most importance to us is to love the Lord our God with all our heart, soul, mind, and strength.
“Let us be constantly aware that we are living in the last gospel dispensation; that Satan has marshaled all his forces for war; that he is making his final premillennium struggle for our individual souls and for the souls of all men. Let us realize that the conflict we are now in will be accelerated to such intensity ‘that every man that will not take his sword against his neighbor must needs flee unto Zion for safety’ (D&C 45:68).
“Let us understand that The Church of Jesus Christ of Latter-day Saints is the literal kingdom of God in the earth; that neither defectors from within nor enemies from without can stay its progress. It is here to stay and to triumph. In the words of Moroni, ‘The eternal purposes of the Lord shall roll on, until all his promises shall be fulfilled’ (Mormon 8:22)” (Look to God and Live, pp. 12–13).
The prophet Zenos is mentioned twelve times in the Book of Mormon, Zenock five times, and Ezias once. According to Helaman 8:19–20 it would seem that these men lived somewhere between the time of Abraham (2200 B.C. ) and Jeremiah (626–586 B.C. ). Their writings appeared on the brass plates of Laban—the equivalent of, though more extensive than, our present-day Old Testament (up to 600 B.C. ). As with all other true prophets of all dispensations, these men bore witness of Christ.
Nephi concluded his appeal for his people’s repentance by implying that in rejecting his words the people were just like those who had rejected the words of Lehi and Nephi in a former age. And then to cement his testimony firmly in their minds, Nephi prophesied of the murder of the chief judge at the hands of the Gadianton band.
■ Why did some Nephites vacillate between righteousness and wickedness while others remained firm?
■ Why do you think the converted Lamanites never seemed to falter in their devotion to truth?
■ How does Deuteronomy 18:22 apply to Nephi’s experiences in Helaman 7–9?
■ What were the differences between the responses of the Nephites and the Lamanites to the Gadianton robbers? (see Helaman 6:37–40).
“I will bless thee forever” (Helaman 10:5). What a significant promise Nephi received from the Lord in these words! Nephi’s fellowmen could have enjoyed this same promise if they had been as consistent in following the teachings of the Savior. The same is true today; our consistency in living the gospel determines whether we will win or lose such a prized blessing.
Because of Nephi’s righteousness he was given power to bind or loose on earth and have the same bound or loosed in heaven (see Helaman 10:7). This is the same power the Savior gave to Peter, James, and John (see Matthew 16:19) and restored through Joseph Smith (see D&C 128:8–10, 132:46). The same keys to this power are held today by the President of The Church of Jesus Christ of Latter-day Saints—God’s living prophet on the earth.
Nephi was one of the mightiest prophets to live on the earth. The Lord had absolute confidence in him, knowing that he would not use the power given to him in any way contrary to the will of the Lord.
After Nephi saw that the preaching of the gospel failed to bring the people to repentance, he asked the Lord to send a famine in the land to bring the people to their knees, and it was done according to his words (see Helaman 11:4–6). As people began to die by the thousands, the wicked “began to remember the Lord their God; and they began to remember the words of Nephi” (v. 7). The people pleaded with their chief judges to acknowledge Nephi’s authority and to ask him to turn the famine aside. Nephi did so, and the famine abated (see vv. 8–16).
For some seven or eight years the people served the Lord, but it was not long until they were once again engrossed in doing evil. At this point Mormon paused in the historical narrative to insert one of his most powerful prophetic insights into the nature of man and history.
It is important for students of the Book of Mormon to remember that Mormon’s work is an abridgment from numerous records he had at his disposal. Mormon was exceedingly selective in what he gave us, as is evidenced by the statement that he did not record “a hundredth part” of all he had access to (see Helaman 3:14).
It appears that Mormon selected certain materials because of the particular lessons they conveyed. Lest we miss the impact of the lesson conveyed in the preceding chapters, Mormon drew our attention to it with great care in Helaman 12 by means of phrases such as “thus we see” and “thus we can behold.” Note particularly verses 1–3. Clearly Mormon intended that we should not miss his message. Helaman 12 contains one of the greatest summaries of a basic human tendency found anywhere in the scriptures (see also Mosiah 11:24, Judges 10:13–14, Isaiah 1:15).
Elder Neal A. Maxwell stated:
“The Lord has made no secret of the fact that He intends to try the faith and the patience of His Saints. (See Mosiah 23:21.) We mortals are so quick to forget the Lord: ‘And thus we see that except the Lord doth chasten his people with many afflictions . . . they will not remember him’ (Helaman 12:3).
“However, the Lord knows our bearing capacity, both as to coping and to comprehending, and He will not give us more to bear than we can manage at the moment, though to us it may seem otherwise. (See D&C 50:40; 78:18.) Just as no temptations will come to us from which we cannot escape or which we cannot bear, we will not be given more trials than we can sustain. (See 1 Corinthians 10:13.) . . .
“President Brigham Young said of a geographical destination, ‘This is the place.’ Of God’s plan of salvation, with its developmental destination, it can be said, ‘This is the process’!
“President Young, who knew something about trial and tribulation but also of man’s high destiny, said that the Lord lets us pass through these experiences that we might become true friends of God. By developing our individual capacities, wisely exercising our agency, and trusting God—including when we feel forsaken and alone—then we can, said President Young, learn to be ‘righteous in the dark.’ (Secretary’s Journal, 28 Jan. 1857.) The gospel glow we see radiating from some—amid dark difficulties—comes from illuminated individuals who are ‘of good cheer’!
“To be cheerful when others are in despair, to keep the faith when others falter, to be true even when we feel forsaken—all of these are deeply desired outcomes during the deliberate, divine tutorials which God gives to us—because He loves us. (See Mosiah 3:19.) These learning experiences must not be misread as divine indifference. Instead, such tutorials are a part of the divine unfolding” (in Conference Report, Oct. 1982, p. 97; or Ensign, Nov. 1982, p. 67).
■ Have you ever wondered what sets prophets of God apart from other men? Read and ponder Helaman 10:4, 7, 12; 11:18.
■ President Spencer W. Kimball stated: “The Lord uses the weather sometimes to discipline his people for the violation of his laws” (in Conference Report, Apr. 1977, p. 4; or Ensign, May 1977, p. 4). How did this principle come into focus in Nephi’s day? (see Helaman 11).
Many of the Nephites of Zarahemla rejected Samuel the Lamanite prophet. Little did they realize that in about thirty-eight years many of them would cry, “O that we had repented . . . and had not . . . stoned the prophets, and cast them out” (3 Nephi 8:25).
There have been many times when the wicked were spared from terrible destructions and judgments because God considers the righteous, even though they may be few. The wicked people of Zarahemla had the righteous people to thank for their preservation from destruction, though, of course, they did not know it. In a few years Zarahemla would lose this silent and unappreciated protection, and Samuel’s words would be fulfilled (see 3 Nephi 9:3). Even Sodom and Gomorrah would have been spared for the sake of ten people who lived righteous lives (see Genesis 18:23–33).
How we live does make a difference. The personal righteousness of a few can become a great blessing to others.
President Harold B. Lee said:
“When the Church was first organized, in fact, the day on which it was organized, the Lord was speaking to the Church. He didn’t mean just the six members that were then the constituted number of the Church: he was speaking about the President of the Church, who was the Prophet Joseph Smith at that time. And this is what he said: [D&C 21:4–6.]
“We have some tight places to go before the Lord is through with this church and the world in this dispensation, which is the last dispensation, which shall usher in the coming of the Lord. The gospel was restored to prepare a people ready to receive him. The power of Satan will increase; we see it in evidence on every hand. There will be inroads within the Church. There will be, as President Tanner has said, ‘Hypocrites, those professing, but secretly are full of dead men’s bones.’ We will see those who profess membership but secretly are plotting and trying to lead people not to follow the leadership that the Lord has set up to preside in this church.
“Now the only safety we have as members of this church is to do exactly what the Lord said to the Church in that day when the Church was organized. We must learn to give heed to the words and commandments that the Lord shall give through his prophet, ‘as he receiveth them, walking in all holiness before me; . . . as if from mine own mouth, in all patience and faith.’ (D&C 21:4–5.) There will be some things that take patience and faith. You may not like what comes from the authority of the Church. It may contradict your political views. It may contradict your social views. It may interfere with some of your social life. But if you listen to these things, as if from the mouth of the Lord himself, with patience and faith, the promise is that ‘the gates of hell shall not prevail against you; yea, and the Lord God will disperse the powers of darkness from before you, and cause the heavens to shake for your good, and his name’s glory.’ (D&C 21:6.)” (in Conference Report, Oct. 1970, p. 152).
One of the most specific prophecies in scripture is the one by Samuel concerning the birth and death of Jesus Christ. The following chart outlines this prophecy and the recorded fulfillment of each specific event:
|
The Birth of Jesus Christ |
The Fulfillment |
|
1. Christ to be born in five years (v. 2) |
|
|
2. No darkness for a day, a night, and a day (vv. 3–4) |
|
|
3. A new star to arise (v. 5) |
|
|
4. Other signs |
|
|
|
|
| The Death of the Lord | The Fulfillment |
| 1. Sun to be darkened, moon and stars not to give light for three days (vv. 20, 27) | 3 Nephi 8:19–23 |
| 2. Signs of the earth | |
|
3 Nephi 8:6–7 |
|
3 Nephi 8:12, 17–18 |
|
3 Nephi 8:5–6 |
|
3 Nephi 8:8–11, 13 |
| 3. Many graves to be opened and people resurrected who shall appear unto many (v. 25) | 3 Nephi 23:9–14 |
Concerning spiritual death, President Joseph F. Smith said:
“I want to speak a word or two in relation to another death, which is a more terrible death than that of the body. When Adam, our first parent, partook of the forbidden fruit, transgressed the law of God, and became subject unto Satan, he was banished from the presence of God and was thrust out into outer spiritual darkness. This was the first death. Yet living, he was dead—dead to God, dead to light and truth, dead spiritually; cast out from the presence of God; communication between the Father and the son cut off. He was as absolutely thrust out from the presence of God as was Satan and the hosts that followed him. That was spiritual death. But the Lord said that He would not suffer Adam nor his posterity to come to the temporal death until they should have the means by which they might be redeemed from the first death, which is spiritual. Therefore angels were sent unto Adam, who taught him the Gospel and revealed to him the principle by which he could be redeemed from the first death, and be brought back from banishment and outer darkness into the marvelous light of the Gospel. He was taught faith, repentance and baptism for the remission of sins, in the name of Jesus Christ, who should come in the meridian of time and take away the sin of the world, and was thus given a chance to be redeemed from the spiritual death before he should die the temporal death. Now, all the world today, I am sorry to say, with the exception of a handful of people who have obeyed the new and everlasting covenant, are suffering this spiritual death. They are cast out from the presence of God. They are without God, without Gospel truth, and without the power of redemption; for they know not God nor His Gospel. In order that they may be redeemed and saved from the spiritual death which has spread over the world like a pall, they must repent of their sins, and be baptized by one having authority, for the remission of their sins, that they may be born of God. That is why we want these young men to go out into the world to preach the Gospel. While they themselves understand but little perhaps, the germ of life is in them” (in Conference Report, Oct. 1899, p. 72).
“This fire and brimstone, we are informed, is a representation of the torment which shall be suffered by the wicked. It is not actual fire, but it is the torment of the mind; in other words, it is the punishment which the Savior speaks of as being the worm that dieth not and the fire that is not quenched, which shall endure forever.
“Let us be thankful that there will be but few who partake of this dreadful punishment” (Joseph Fielding Smith, Doctrines of Salvation, 2:224–25).
“The day of the Lamanite is here and the gospel brings opportunity. Millions farm the steep hillsides of Andean ranges and market their produce with llamas and burros. They must have the emancipating gospel. Millions in Ecuador, Chile, and Bolivia serve in menial labor, eking out bare subsistence from soil and toil. They must hear the compelling truths. Millions through North America are deprived, untrained, and achieving less than their potential. They must have the enlightening gospel. It will break their fetters, stir their ambition, increase their vision, and open new worlds of opportunity to them. Their captivity will be at an end—the captivity of misconceptions, illiteracy, superstition, fear. ‘The clouds of error disappear before the rays of truth divine.’
“The brighter day has dawned. The scattering has been accomplished—the gathering is in process. May the Lord bless us all as we become nursing parents unto our Lamanite brethren and hasten the fulfillment of the great promises made to them” (Spencer W. Kimball, Faith Precedes the Miracle, p. 358).
“We find ourselves often quoting the words of the prophets, and, lest there be some doubt as to what a prophet is, we submit that it is one who, under the appointment and inspiration of the Lord God, speaks truth as the spirit moves him, regardless of what the world is thinking and regardless of what men would like to hear.
“And, therefore, a prophet is seldom popular, and the cost of being a prophet is always great, for he may be called upon to say those things which are not pleasing, . . . and he may find himself fighting against a tide of mass-misconception, and, as history records, be stoned, crucified, banished, ridiculed, shunned, or rejected. For the truth is not pleasing unto all men, and time has proved that majorities are not always right. . . .
“It is not important that a prophet should say those things with which you and I are in full accord. But it is important that you and I should bring ourselves into full accord with those things which a prophet speaks by virtue of his office and calling” (Richard L. Evans, “On Being a Prophet,” Improvement Era, Nov. 1939, p. 672).
Note the kinds of rationalization the people fell into to explain away the definite signs and evidences they had seen. With his usual cunning way, Satan twisted the minds of the people away from the truth. We must remember that Satan’s purposes are always directly opposite of those of God. Elder Marion G. Romney said:
“Satan is evil: totally and always. He ever seeks to defeat the gospel plan and ‘destroy the souls of men.’ (D&C 10:27.) . . .
“Satan is irrevocably committed to countering and overcoming the influence of the Spirit of Christ upon men” (in Conference Report, Apr. 1971, p. 24; or Ensign, June 1971, p. 36).
Mormon said that Satan stirs people up “to do iniquity continually” (Helaman 16:22).
■ The Prophet Joseph Smith was slain by a wicked mob motivated by the same force as those who shot arrows and cast stones at Samuel the Lamanite. If you had lived in either of their days, would you have accepted these prophets and perhaps even stood against the masses in their defense? How are you doing today in accepting a modern prophet? Are you listening to his counsel and doing your best to comply with his teachings? If you are, then most assuredly you would have accepted Samuel or Joseph Smith, because they were sent by the same Lord as our living prophet today.
If you are not following the prophet’s teachings and counsels very well, remember you are free to make that decision; but remember also that your choices bring eternal consequences. Your particular valiancy is measured more by your acceptance of today’s messengers of the Lord than by your reaction to those whose lives are now part of the past.
■ Mark and make a scripture chain of Mosiah 7:27, Helaman 14:12, and Ether 3:14. What significant doctrine is contained in these references?