Shibon - The Good Son

Shibon was a never-do-it-oncer.  He was that classic young man raised in the church with obedience that comes naturally in a society filled with good role models.  Shiblon has been steady and faithful unto God (v.2); he commenced in his youth to look to the Lord.  On his mission to the Zoromites he has been faithful, diligent, patient and long suffering (v.3).  He has been raised well and had made good choices.

Alma, in verse 6, feels  to tell his son that he (Alma) has been born of God.  He tells his son that he had to cry unto the Lord for mercy, receive a remission of his sins and find peace to his soul.  He emphasizes the importance of Jesus Christ being at the center of Shiblon's faith (v.9), not extolling Christ as one of Shiblon's virtues but as counsel for Shiblon to learn wisdom (v.9)

It's as if Alma sees what Shiblon lacks and is gently persuading him to add the mercy (v.8), the saving power (v.9) and centrality of Christ - being the life, the light and the word of truth and righteousness - as new additions to his son's belief system.

Alma counsels Shiblon to be temperate (v.10), not be lifted up in pride (v.11), that he not boast in his own wisdom nor in his much strength (v.11).  It's almost as if Alma sees the direction a young man raised well will take if Christ doesn't become the center.  Strict observance can unwittingly become pride, the very thing that was to be avoided.  If this happens, the mark is missed and the whole of being raised in strict obedience is lost.

Alma counsels his son to take of stand for righteousness (boldness in v.12) but not overbearance; to bridle his passions, be filled with love and refrain from idleness.  He then tells Shibon what prayer isn't (v.13).  As Alma is speaking of the wickedness of the Zoromites, it's as if he sees something that needs correcting in his son.  Alma senses that Shiblon believes he is 'better' than others because he has done all the outward commandments since his youth (see v. 14).  Alma's counsel strikes to the heart of the matter that plagues all who have outwardly obeyed yet never felt mercy: judging oneself as better than others.  "Rather say, forgive thy unworthiness, and remember my brethren in mercy" (v.14)

I can imagine seeing the obedient young person, like Shiblon, saying, "but, how can I be unworthy?  I have obeyed all the commandments from my youth!  I don't get it. This doesn't make sense."  Alma goes on and says, "acknowledge your unworthiness before God at all times", re-enforcing the fact that Christ paid for all our sins and we will forever be unworthy creatures.  There's no changing this.  To believe otherwise denies that atonement and suggests that we work our way back to heaven.  Then why obey? Why do good works?

Embedded throughout Alma's counsel to his second born son is the need to live a Christ-centered life. We change and become better people because Christ paid for our sins in the first place.  He loved us first.  This should cause us great humility.  Alma was trying to teach his son, and all of us, that we choose to change and progress by and through the grace of God because we love Him and want to be like Him.  Any other motive breeds pride.  We know we are running on that other motive when we can't see or comprehend our own unworthiness.

Unworthiness, in a scriptural sense, is our acknowledgment to our Savior that he has paid the price so we can return.  Mercy has satisfied the demands of Justice.  This unworthiness produces an attitude of  humility, contriteness and a broken heart.  It is the foundation on which all other gospel virtues hinge.





--
Posted By NelsonFamilyBlog to Scott's Life at 10/28/2013 07:37:00 AM

The Community Foundation of Jacob 2 - Part 1

As I studied the words of Jacob to his people, I realized that Jacob dictated (from God) two community principles upon which the Nephites were to build their civilization.  The foundation principles were temporal equality and gender equality.  These two principles are outgrowths of living or striving to live, the principles of the gospel.  Instead dispelling already embedded false traditions, Jacob, was not going let them get started. (Jacob 2:5).  Nephi's group had grown large enough by this time that the people weren't inherently acting as a cohesive family unit.  So, this first regulation was made.  Their society and their church were essential the same.

Jacob seeing that some men are now obtaining more wealth than other men, were beginning to walk in the pride of their hearts (Jacob 2:13).  Their wearing of fine apparel and their persecuting of their brethren are the evidences Jacob uses to show their pride.  Jacob tries to impress upon their minds the gravity of the matter by telling them that God could strike them down with a single glance (v.10,15).  Jacob later infers that their abundance is a gift from God (v.20) and temporal inequality is an abomination unto God (v. 21).  No wonder Jacob tells his brethren to "be free with their substance, that they may be rich like unto you"(v.17).  He explains in his way what Christ taught in his ministry in Palestine to seek first for the Kingdom of God and all things would be added unto them (Matthew 6:33).  The obvious outcome of first having a hope in Christ is to use your surplus riches to help others (v.18,19).

The Nephite prophets sought to uphold and maintain the foundation principles taught by their fathers.  Two of these were temporal equality and gender equality (to be discussed).  Their church was built on these principles. Falling away from these principles was consider wickedness and pride. I find it curious that we, the LDS people, continuously strive to arrive at a similar state (of mind and reality).  We are coming from a different direction, though.  To dispel our deep set traditions is not easy.  Our logic, and the natural man within us, easily dismisses the idea that temporal equality will work.  More progress has been made in the area of gender equality.

See other writings on the Book of Mormon at:
http://greenscootersimplelife.blogspot.com/

Jaredites Destroyed Four Times!

Jaredites Destroyed Four Times

Please indulge me on my latest research.  I always have wondered why Moroni put those chapters in Ether recounting the reign of kings and the intrigue associated with it, in the Book of Mormon.  So, here's my broad view analysis.  I learned a few things.  First, that it appears that the time period that each king reigns is longer in the first half of the Book of Ether than the second half.  Second, that the Jaredites were almost totally destroyed at least three times during the life of the kingdom.  And one last thing, the there seems to be a brief democratic rule by the people once in the history of the Jaredites.

The Jaredites arrive in the new world somewhere around 2200 B.C.  They are destroyed around 600 B.C.  So, we have about 1600 years to work with.

Ether 6/7/8

1. Orihah (righteous king, son of Jared, lived exceedingly long)
3. Kib (lived to be exceedingly old while in captivity)
4. Corihor (rebelled against father, Kib, and brought him into captivity)
5. Shule (righteous king, v.8, captivity, son of Kib, restored kingdom to Kib)
6. Noah (son of Corihor, rebelled, took kingdom)
7. Divided Kingdom (v. 20, Shule (righteous king) and Cohor, Nimrod, son of Cohor gives kingdom back to Shule, prophets rejected by people but protected by Shule, people repent)
8. Omer (righteous king)
9. Jared (Jared rebelled against his father, Omer, took kingdom, Esrom and Coriantumr (sons of Omer, return kingdom to Omer.  Jared very sad.))
10. Omer (until he is told to leave in a dream)
11, Jared (until he get decapitated by Akish)
12. Akish and his sons

These kings rule for a long time.  They live long lives.  Men were living well over 100 years - perhaps 200 years before they died.  I estimate that these first kings ruled about 80 years each (except for number 9 and 11: Jared).  This puts us at 640 years or 1560 B.C.

Destruction #1

The first destruction of the Jaredite civilization was after Akish became the king.  He never got to cut off Omer's head (King Omer was warned in a dream and left for a period of time), so he cut of the head of his co-conspirator, Jared and became king.

Akish starved his son to death causing the son's brother, Nimrah, to flee to Omer.  Akish begats other sons - who used a classical political move to draw away the more part of the people after them.  The people wanted gain (transfer payments in our day) and the sons of Akish wanted power (control of the kingdom).  This started a war between the sons of Akish and Akish.  It lasts for many years unto the destruction of everyone except thirty souls.  That is no small destruction.  King Omer returns and establishes a righteous kingdom once again.

Destruction #2

We go from Omer to Emer to Coriantum (who received the Second Comforter, Ether 9:22).  Corantum had no children until after he was over one hundred years old.  He begets Heth.  Heth was a bad boy and brought back the secret plans to destroy his father.  He dethrones and kills his father (v.27).  Prophets come into the land crying repentance.  Nobody believes the prophets.  They are cast out and killed according to the commandment of Heth.  A great dearth upon the land begins.  The drought and famine destroys the inhabitants exceedingly fast.  Poisonous serpents push the flocks and herds southward.  The Lord causes the serpents to create a hedge so the people can't pass to get to their flocks.  The people humble themselves sufficiently for the Lord to send rain again.  It sounds like the people were pretty much destroyed once again.  Using an average of 50 years per king, we have another 200 years since the first destruction.

1. Omer (good king)
2. Emer (good king)
3. Coriantum (very good king, sees the Son of God)
4. Heth (bad king, kills the prophets, dearth in the land)

Ether 10

Shez, a descendant of Heth, begins to build up a 'broken people'.  Shez is a righteous king.  His son, Shez dethrones him and is killed by a robber.

1. Shez (good king, builds up a broken people)
2. Shez (killed by robber)
3. Riplakish (bad, son of Shez 1, taxes and prison labor, reigned 42 years)
4. People rule (Riplakish killed, descendants driven out)
5. Morianton (Just king but bad morally, descendant of Riplakish, wars against the People and wins)
6. Brother of Morianton (rebels, puts Morianton into captivity)
7. Levi (good king, son or Morianton, 42 years in captivity, makes war and obtains kingdom)
8. Corom (son of Levi)
9. Lib (good king, destroyed poisonous serpents, very industrious, people blessed)
10. Hearthom (son of Lib, reigned 25 years, went into captivity)
11. Heth (son of Hearthom, lived in captivity)
12. Aaron (son of Heth, lived in captivity)
13. Amnigaddah (son of Aaron, dwelt in captivity)
14. Coraintom (son of Amnigaddah, dwelt in captivity)
15. Com (battled against King Amgid and won back the kingdom, fought unsuccessfully against robbers/secret combinations in the land)

Ether 11

The people reject the prophets and they flee to Com for protection.

16. Shiblom (Son of Com) and the brother of Shiblom (rebelled against Shiblom and started an exceedingly great war, caused all the prophets to be but to death; wicked combinations)

Destruction #3

During the reign of Shibom,  there are wars, contentions, famines and pestilences.  No one had ever known such great destruction.  We must remember that the last great destruction occurred over 16 kings back.  If we were to average a reign of a king at 35 years, that would be 560 years!  No wonder no one remembered the last great destruction.  During the estimated 560 years, there are five good kings interspersed. That amount of time is like us remembering the times of Columbus (1492)!  The people begin to repent.  Shiblom is slain.

17. Seth (son of Shiblon, dwelt in captivity)
18. Ahah (bad king, son of Seth, obtained kingdom, few were his days)
19. Ethem (bad king, descendant of Ahah, prophets prophecy utter destruction of the people)
20. Moron (bad king, rebellion, lost half of kingdom but gained it back, secret combinations)
21. Descendant of the Brother of Jared (apparently a bad guy, over throws Moron who dwells in captivity the rest of his days)
22. Coriantor (son of Moron, dwells in captivity all his days, prophets come again prophesying utter destruction.) Another people to possess the land, the word is rejected due to their secret society and wicked abominations.)
23. Ether (son of Coriantor, prophet of the Lord.)

Destruction #4 (the final destruction)

So, Ether would have been king if he hadn't dwelt in captivity.  From the time the people began to repent (Shiblon) to Ether, there are six kings (some rule and some live in captivity).  If we were to let each rule for 35 years, that 210 years!  To get perspective, that's like going back to the beginning of our nation!  It took that long for the Jaredites to ripen for their final destruction.

Notes:

80	8	640
50	4	200
35	16	560
35	6	210
		1610

---

Author
Scott Nelson, creator of Greenscooter blog

Vengeance is Mine

Vengeance is Mine.

The year is 350 A.D.  The Nephites have just been through terrible battles with the Lamanites. They have been winning lately (not in the strength of the Lord, though), pushing the Lamanites back to the narrow neck of land.  A treaty is made that the Lamanites and Gadianton robbers get everything south and the Nephites get everthing north.  There isn't any more fighting for ten years.  During this time of relative peace, Mormon is told by God to begin preaching repentance unto the Nephites. He is also told to establish His church again among the Nephites.(Mormon 3:2)  The Nephites harden their hearts and reject Mormon's preaching.  They don't realize that the Lord has spared them and has granted them a chance to repent. (Mormon 3:3) The war with the Lamanites begins again and under Mormon's leadership they effectively defend themselves at the narrow neck of land.  But, instead of being humble, they boast in their own strength, are filled with revenge and want to annihilate the Lamanites.  They decide to cross a line.  They go on the offensive. (Mormon 3:9-10) Mormon utterly refuses to lead them.  The Nephites don't make the connection that God was helping Mormon to deliver them. (Mormon 3:11,13) The Lord tells Mormon, "Vengeance is mine and I will repay..." (Mormon 3:15)

This crossing the line or going on the offensive is so blurred in our day that it's hard to tell if we do the same thing at a  national level.  It's as difficult for many of us to determine when we cross the line in our own lives.  Our culture rejects the notion that there is a line to be crossed.  As a Latter-day Saint, I didn't realize that this precept is a basic tenet of the gospel.

The concept of "Vengeance is mine and I will repay" teaches me that I can, in faith, leave many matters in the Lord's capable hands rather than going on the offensive.

So, as soon as I take something into my own hands to take revenge on another, I lose the Lord's support in the matter.  Do you see how this ties into forgiveness and the giving evil acts of others to God?  Is our desire to fight back, seeking revenge in a way?  I guess if you are defending yourself, that's okay.  But, where is the line that one crosses when they've gone too far.  This is vengeance.

Vengeance is being so angry at what someone else just did - because what they did was terrible - that if you have the power, or if you had the power, you would go after them to punish them.  Instead of taking steps to defend yourself you go on the offensive (or dream about what you would do if you could).  By doing this you cross the line and don't stand blameless.  Since you would if you could you're 'as' guilty as the person doing it.  Your heart is not cleansed.  When I say 'as guilty' I only mean that your heart is not right and that you are not ready to meet God.  I don't mean that you have put those thoughts into action which is a far worse step in the wrong direction.  God is merciful by allowing us to repent of our thoughts rather than taking the sometimes irreversible action.

Perhaps this doctrine of vengeance being the Lord's is just an extension of other eternal laws contained in the gospel.  For example, Christ taught that when slapped on the cheek, to turn the other cheek.  This resisting not evil could be construed as letting the Lord take care of the matter in the way that He sees fit.  When we choose not to judge what another person did against us as bad, we put the problem in God's hands.  This casting of our burdens unto the Lord is an act of faith.  We are saying to ourselves, our God, and perhaps, to the offending party, God judge between me and thee and reward thee according to thy deeds (DC 64:9).  Since we have demonstrated an act of faith, rather than taking the matter into our own hands (which is a just thing to do in some instances), God becomes bound to take care of the matter.  Whatever the way the Lord takes care of the problem is His perogative.  There's a 101 ways to skin a cat.

As we forgive others instead of taking vengeance, we are exercising faith.  Faith always precedes the miracle.

Taking the Low Road

My faith becomes stronger by keeping my covenants.  

Covenants are tied to my state of being-

Which has everything to do with believing deeply.  

With humility and with hope, I begin to implement the covenant as part of who I am. 

Keeping the covenant with intention changes my perspective and my attitude.  

Instead of feeling used, I choose to sacrifice my time in the service of others.  

I willingly accept church callings knowing that I will be sacrificing.  

In faith, the sacrifice is made holy and moves me to a new level of spiritual growth.

I seek to obey the next covenant.  

The natural man kicks in and the covenant makes no sense, it even looks foolish.  

In faith, I believe that Christ is telling the truth and modeling the truth. 

I meekly submit even though I don't understand.  

The culture all around me tells me to do the opposite.

The gospel law teaches me something different.  

As I believe in Christ and his teachings, I realize that I cannot do it alone.  

At first it requires 'blind' faith.  

I struggle to do the right thing and fail over and over again.  

But I pray, pleading for Christ's grace to change my heart so that I can obey this covenant.  

I want the gospel way life to be part of my being.  

I want my nature to change. 

Little by little the change begins to occur.  

This requires faith that what I cannot see is really there and valuable to me.  

It requires faith that this apparent foolishness will bring me happiness and joy.  

I feel pressure from all sides.  

No one seems to believe that it is possible to keep this covenant.

As I walk in faith, my anger subsides and disappears. 

I know that it is a gift of grace from God.  

Virtue begins to garnish my thoughts. 

I realize that my faith is bringing forth fruit.  

Miracles are manifesting themselves in my life.  

It is a miracle to have a natural desire removed by an unseen power.  

I no longer revile back when confronted.  

Contentiousness departs.  

I begin to try to forgive all those that have offended me.  

I want mercy for all my wrong doings so I am merciful to others.  

I even forgive those that have no idea the pain they have caused-

Or don't care or continue to hurt others like they did me.  

I pray for my enemies.

I begin to realize that the way is easy for the spiritually minded.  

The natural man and its natural world created an illusion which I believed.  

The new man is struck by the contrast between the two men within- 

The one receding and the other becoming stronger.  

I still have bouts where the natural man takes over.  

But, I trust in my God.  

People mock me for not taking action, 

For not fighting back, 

For not taking matters into my own hands.  

If taking the matter into my own hands causes me to drop back to the natural man, 

I will not do it.  

This seems foolish to many.  

I cannot judge them.  

I was there 

And still am there much of the time.   

This is why we judge good to be evil and evil to be good.

Covenant making steers me in the right direction.  

Although keeping a covenant has to do with obedience and works, 

I believe it is much more than just doing.  

We can all do things grudgingly or minimally.  

This is not faith.  

Why are we surprised when no good thing comes?  

Hungering and thirsting after righteousness brings with it great humility.  

We become aware of our weakness.  

It is impossible to make the change on our own.  

When we have arrived at this place - 

Viewing our own nothingness - 

This is 'all that we can do'.  

Grace steps in and rescues us.  

We know in every fiber of our being that we have been snatched- 

Rescued from the grasp of awful monster of despair.   

We have become new creatures.  

For....'without faith it is impossible to please him: 

For he that cometh to God must believe that he is, 

And that he is a rewarder of them that diligently seek him'.

The Remnant of Jacob, the Young Lion Among the Gentiles

Who is this remnant of Jacob that shall be among the Gentiles like a young lion? As I was studying this subject I found various scriptures that shed some light on the matter. My take off verses are 3 Nephi 20:15-16 "And I say unto you, that if the Gentiles do not repent after the blessing which they shall receive, after they have scattered my people - Then shall ye, who are a remnant of the house of Jacob, go forth among them; and ye shall be in the midst of them who shall be many; and ye shall be among them as a lion among the beasts of the forest, and as a young lion among the flocks of sheep, who, if he goeth through both treadeth down and teareth in pieces, and none can deliver."

The Gentiles that the Lord is referring to are the people that scatter the Lord's people on the American continent. They receive a great blessing from Lord: the gospel and a free land. This great blessing causes these Gentiles to become the greatest nation on earth. But, this blessing comes with a price: serve the God of the land even Jesus Christ. If the Gentiles don't, destruction comes. The Lord says. "Then shall ye..." - talking to the Nephites, calling them a remnant of the house of Jacob, -"... be as a young lion among a flock of sheep..." There is nothing the Gentiles can do. They are tread down and torn in pieces. I once found the neighbor’s dog in our chicken coup. It was a young dog. When I got to the coup it had broken the neck of every bird in the coup. It was just standing as innocent as can be looking at me as though it had just done the best job ever. If there were a hundred chickens the dog would have killed all one hundred all for the fun it. I imagine a young lion doing about the same thing among sheep.

In 3 Nephi 21:11-21 Jesus give more detail regarding what this remnant of Jacob will do to the unrepentant Gentiles. He quotes and amplifies Micah 5:7-15.

General Mormon, with imminent destruction of the Nephite people apparent, warns the Gentiles of their destruction if they don't repent. He refers to the metaphor of the lion. After the Gentiles scatter the house of Israel in America (Mormon 5:20-21), the Lord will remember his covenant with the house of Israel and the prayers of the righteous. Mormon5:22-24 tells us that these Gentiles are in the hands of God.  If we they continue in their unrepentant ways a remnant of the seed of Jacob will tear them into pieces.  Mormon is seeing the future and giving us a warning, probably because the gradual decline, the current immence, and our myopic vision will make it very difficult to believe and see our fate. 

Isaiah refers to young lions who lay hold of their prey and none can deliver. In 2 Nephi 15:25-30, Nephi quotes Isaiah.  This young lion seems be coming from an external source instead of from within.  Perhaps this is a different young lion.

DC 87 talks of remnants marshaled vexing the Gentiles with a sore vexation. This may or may not be referring to the same remnant of Jacob or the young lion. But, I do find it interesting that those who stand in holy places will not be moved. The righteous are also protected from the young lion.  See DC 87:5-8.

In 3 Nephi 16, the Lord seems to be saying the same thing as 3 Nephi 20 and 21. But, He doesn't refer to the the young lion. In verse 14 the Lord says that He will 'suffer his people, who are of the house of Israel, to go through among them, and tread them down.' Perhaps there are multiple ways in which the Gentiles are destroyed (such as attack from other nations). The Gentiles who repent are numbered among the House of Israel. The rest are tread down. They have rejected the gospel of Jesus Christ. The nation no longer esteems moral, good behavior as important.  See 3 Nephi 16:11-15.


The remnant of Jacob, young lion prophecies are not generally discussed in Sunday School, probably because of they are disturbing and not very optimistic.  But, its good to search the scriptures to be forewarned, to be prepared, having done our part so the Spirit of the Lord can bring these things to our memory.

What is Wickedness According to Alma?

As I read the Book of Mormon over and over again, I come up with new insights. Today, I was reading Alma 6. Here, in verse 3, we are told that those who did not repent of their wickedness were blotted out and not numbered among the righteous. Here's the verse in full:

And it also came to pass that whosoever did belong to the church that did not
repent of their wickedness and humble themselves before God—I mean those who
were lifted up in the pride of their hearts—the same were rejected, and their
names were blotted out, that their names were not numbered among those of the
righteous.

I asked myself, how does Alma define wickedness? What is his criteria? I went back a chapter and found where Alma was using the word 'wicked' or 'wickedness'.  Alma tells the people in Alma 5:56-57 the following:

And finally, all ye that will persist in your wickedness, I say unto you that these are they who shall be hewn down and cast into the fire except they speedily repent.

And now I say unto you, all you that are desirous to follow the voice of the good shepherd, come ye out from the wicked, and be ye separate, and touch not their unclean things; and behold, their names shall be blotted out, that the names of the wicked shall not be numbered among the names of the righteous, that the word of God may be fulfilled, which saith: The names of the wicked shall not be mingled with the names of my people;

This particular group of members of the church in Zarahemla were behaving so bad that Alma chose to use the above words!  What in particular were some of these members doing that Alma called wicked? Do the scriptures actually say anything specific? I went back a few verses in Alma 5 to find out. Alma does get specific! Here's verses 53 - 55:

And now my beloved brethren, I say unto you, can ye withstand these sayings; yea, can ye lay aside these things, and trample the Holy One under your feet; yea, can ye be puffed up in the pride of your hearts; yea, will ye still persist in the wearing of costly apparel and setting your hearts upon the vain things of the world, upon your riches?

Yea, will ye persist in supposing that ye are better one than another; yea, will ye persist in the persecution of your brethren, who humble themselves and do walk after the holy order of God, wherewith they have been brought into this church, having been sanctified by the Holy Spirit, and they do bring forth works which are meet for repentance—

Yea, and will you persist in turning your backs upon the poor, and the needy, and in withholding your substance from them?

In verse 53, Alma asks the members whether they, after explaining their sins, will continue to avoid the issues at hand. As they 'lay aside these things', they 'trample the Holy One under their feet'. This must mean that there are certain things that a believer cannot do - things that are so contrary to true discipleship, that if you do them it's as if you trample the Holy One under your feet!  He then outlines what trampling the Holy One means:

1. Puffed up in the pride of your hearts
2. Wearing costly apparel
3. Setting their hearts on the vain things of the world
4. Setting their hearts on their riches
5. Supposing that they are better one than another
6. Persecuting their brethren (who humble themselves and walk after the holy order of God).

In item 6 of the outline above, Alma introduces another group of members.  The contrast is stark and real. This other group of members are bringing forth works which are meet for repentance.  They have been sanctified by the Holy Spirit.  They have caught the vision of what it means to be a saint.  The 'wicked' group can't grasp this happiness.  It looks foolish to them and they fight against it (persecute their brethren).

7. Turning their backs upon the poor, the needy and withholding their substance from them.

Alma calls these things 'persisting in your wickedness' in verse 56.  Is there a message for our day as members of Christ's true church.  I'll let you decide.

I changed my mind.  The message is obviously the same for our day.  One problem (that is really hard for us to see) is that when we are puffed up in pride we don't think we are (see Alma 26:21).  When we can afford really nice things (costly apparel being the metaphor), we don't think twice about how it effects our discipleship.  Are we laying aside the temporal doctrine of Christ?  When our goal is to obtain riches and get the things of the world, do we do it for the right reasons (see Jacob 2:19)?  If we have riches, do we quietly or not so quietly believe that somehow we are better than those who are struggling?  When these things are brought to our attention do we resist, discounting the person telling us of the doctrinal inconsistency that we might be living?  The resisters of the past would say 'away with him!  He has a devil!'  Do we inadvertently withhold our substance the poor and needy by having so much debt that we can barely give or by diverting our funds into whatever (investments or toys) so it's as if we are turning our backs upon them, walking by them and noticing them not (see Mormon 8:39)?  Could we be mocking the poor just by 'adorning ourselves with costly apparel (again, a metaphor)'?  As we 'lay these things aside' do we 'trample' the Savior under our feet?  To 'lay these things aside' means to not want to think about them.  It means to avoid these weightier matters and focus on other lighter things.

These are questions I have mostly for myself.  It takes time for me to shift my thinking to Book of Mormon thinking.  It feels like I am going against everything I was modeled and taught.   I remind myself that the ways of God are considered foolish to the natural man (see Alma 26:21)  and that gives me courage to persist in practicing my discipleship. The promise is happiness (see 2 Nephi 9:42-43).