Lesson 2

“All Things According to His Will”
1 Nephi 1-7
by Bruce Satterfield

1 Nephi 1-7 are some of the most read chapters in all the scriptures.  The importance of the eternal truths and examples and counter-examples of righteous living found in this section of scripture cannot be overstated.  It is impossible in this short article to cover the multitude of teachings that can be learned in these chapters.  Therefore, I will focus on a few things that I feel are important.  Some things I will write about are more obvious and have been the subject of many lessons and talks given in the Church.  Others are less obvious and are often overlooked.

Faith and Obedience

One unmistakable but extremely important theme found in these chapters is that of the interplay of faith and obedience.  Both Lehi and Nephi are the chief examples.

In a recent General Conference, Elder Joseph B. Wirthlin of the Quorum of the Twelve Apostles spoke of the relationship between faith and obedience in these terms: “Faith exists when absolute confidence in that which we cannot see combines with action that is in absolute conformity to the will of our Heavenly Father.  Without all three–first, absolute confidence; second, action; and third, absolute conformity–without these three all we have is a counterfeit, a weak and watered-down faith.”^[i]

Lehi exemplified this kind of faith and obedience on several occasions.  For example, after Lehi had “testified” against the Jews regarding their “wickedness and their abominations” (1 Ne. 1:19), the Lord spoke to Lehi is a dream, saying: “Blessed art thou Lehi, because of the things which thou hast done; and because thou hast been faithful and declared unto this people the things which I commanded thee, behold, they seek to take away thy life.”  Then the Lord “commanded” Lehi “that he should take his family and depart into the wilderness” (1 Ne. 2:1-2).  Lehi did not know where the Lord was taking him, how far it was, how to get there, or how long it would take. That is absolute confidence in things not seen!

Lehi demonstrated his faith through obedience.  Nephi records that Lehi “was obedient unto the word of the Lord, wherefore he did as the Lord commanded him” (1 Ne. 2:3).  Further, Nephi recorded: “And it came to pass that he departed into the wilderness.  And he left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and took nothing with him, save it were his family, and provisions, and tents, and departed into the wilderness” (1 Ne. 2:4).

Faith and Revelation

From this, at least two lessons concerning faith and obedience are emphasized.  First, Lehi’s faith was not “a counterfeit, a weak and watered-down faith.”  Rather, his faith and obedience was strong because he knew by personal revelation the will of the Lord regarding him and his family.  Receiving personal revelation regarding the course we are to take is an essential aspect of faith!  Joseph Smith taught in the Lectures on Faith, “in order that any rational and intelligent being may exercise faith in God unto life and salvation” he must have “an actual knowledge that the course of life which he is pursuing is according to [God’s] will.”  Without this knowledge, “the faith of every rational being must be imperfect and unproductive.”^[ii]   An actual knowledge that the course of life one is pursuing can only come by personal revelation. 

The Lord said: “If thou shalt ask, thou shalt receive revelation upon revelation, knowledge upon knowledge, that thou mayest know the mysteries and peaceable things‑‑that which bringeth joy, that which bringeth life eternal” (D&C 42:61).  Of this, Elder James E. Faust taught, “Personal revelation comes as a testimony of truth and as guidance in spiritual and temporal matters.  Members of the Church know that the promptings of the Spirit may be received upon all facets of life; including daily, ongoing decisions (see D&C 42:61).  How could anyone think of making an important decision such as ‘Who is to be my companion?’, ‘What is my work to be?’, ‘Where will I live?’, and ‘How will I live?’ without seeking the inspiration of Almighty God.”^[iii]

From Elder Faust’s statement, we learn that gaining an actual knowledge that the course of life we are pursuing is according to the will of God comes at two levels.  First, we must receive a testimony by revelation that the guidance given by our leaders is true.  Then second, through personal revelation we can know how to apply the instruction given by priesthood leaders. 

Regarding the first, we must receive a testimony by revelation regarding our leaders and the instruction they have given.  “I am more afraid that this people have so much confidence in their leaders,” Brigham Young once lamented, “that they will not inquire for themselves of God whether they are led by him.  I am fearful they settle down in a state of blind self‑security, trusting their eternal destiny in the hands of their leaders with a reckless confidence that in itself would thwart the purposes of God in their salvation, and weaken that influence they could give to their leaders, did they know for themselves, by the revelations of Jesus, that they are led in the right way.  Let every man and woman know, by the whispering of the Spirit of God to themselves, whether their leaders are walking in the path the Lord dictates, or not.”^[iv] 

With this statement in mind, Elder Harold B. Lee urged: “It is not alone sufficient for us as Latter‑day Saints to follow our leaders and to accept their counsel, but we have the greater obligation to gain for ourselves the unshakable testimony of the divine appointment of these men and the witness that what they have told us is the will of our Heavenly Father.”^[v]  In the following statement by Elder Henry B. Eyring, we note how he personally follows this principle: “Every time that I have listened to the counsel of prophets, felt it confirmed in prayer, and then followed it, I have found that I moved toward safety.”^[vi]

Once testimony has been gained through revelation regarding the divine call of priesthood leaders and their counsel or callings extended to us through them, it is necessary that we must receive personal revelation in applying the teachings of our priesthood leaders or how to carry out our callings.  Elder Dallin H. Oaks taught, “When we teach gospel doctrine and principles, we can qualify for the witness and guidance of the Spirit to reinforce our teaching, and we enlist the faith of our students in seeking the guidance of that same Spirit in applying those teachings in their personal lives.”^[vii]  The same is true with regards to our callings in the Church.

This principle is illustrated in the story of Lehi’s sons getting the brass plates.  The four brothers–Laman, Lemuel, Sam, and Nephi–were commanded by the Lord through Lehi to return to Jerusalem and bring back the brass plates (1 Ne. 3:2).  Unlike the brothers who murmured after receiving this very difficult assignment (1 Ne. 3:5), Nephi responded in faith: “And it came to pass that I, Nephi, said unto my father: I will go and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them” (1 Ne. 3:7). 

As remarkable as Nephi’s statement is, Nephi needed to learn more about faith for it appears that Nephi and the brothers felt that if they simply went to Jerusalem, the Lord would give them the brass plates.  Hence, upon their arrival the brothers sent Laman to simply ask Laban for the plates.  But his request fell upon deaf ears.  In a similar fashion, Oliver Cowdery, when given an opportunity to translate from the writings of the gold plates, “supposed” the Lord would simply give him a translation “when he took not thought save it was to ask” God (D&C 9:7).  But faith requires personal revelation: revelation that makes it clear how to apply the general commands of God to his people.  Oliver was told that he “must study it out in [his] mind; then [he] must ask me if it be right, and if it is right I will cause that [his] bosom shall burn within [him]; therefore, [he] shall feel that it is right.  But if it be not right you shall have no such feelings, but you shall have a stupor of thought” (D&C 9:8-9).

Using the story of the brass plates let me explain further.  Lehi did NOT tell the sons how to carry out the assignment to get the brass plates.  This is generally true regarding all commandments and callings.  The Lord gives his children commandments and callings through his priesthood leaders in general terms. Leaders seldom give specific instructions on how to apply these commandments or carrying out these callings.  For example, the Prophets have told us that every family of the Church should hold family home evening on Monday nights.  But they do not specifically tell each family what they should do; i.e., what gospel topic should be discussed, hymns to sing, etc.  Such personal application is left to each family. 

But we should not simply act on the commands of the Lord by our initiative alone as some have often believed, citing D&C 58: 26-29 as their justification: “For behold, it is not meet that I should command in all things; for he that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward.  Verily I say, men should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness; For the power is in them, wherein they are agents unto themselves. And inasmuch as men do good they shall in nowise lose their reward.  But he that doeth not anything until he is commanded, and receiveth a commandment with doubtful heart, and keepeth it with slothfulness, the same is damned.”  

When placed in proper context, these verses should be viewed differently.  Section 58 was given in Jackson County in the summer of 1831 while the main headquarters of the Church was in Kirtland, Ohio, a thousand miles away.  In this revelation, the Lord called Edward Partridge to leave Kirtland with his family and move to Jackson County.  There, he and his two counselors were to preside over the Church in Missouri.  The Lord then said in a verse directly preceding the verses just quoted: “Wherefore, let them bring their families to this land, as they shall counsel between themselves and me” (D&C 58:25).  In other words, Joseph Smith would give Brother Partridge his commission as presiding authority in that area, but Brother Partridge and his counselors would then need to consult with the Lord and receive revelation to guide them in carrying out their assignment.

This same principle is taught the story of the brass plates.  The four brothers, after arriving in Jerusalem, came up with two different plans to get the plates.  Both plans failed.  It is true that they did take thought about what they should do, as Oliver Cowdery was told to do.  But I suspect they did not confirm their plans with the Lord.  Therefore their faith was “weak and watered-down” and was without the power of the Lord.  However, Nephi, who was determined to fulfill the commandment of the Lord, finally relied upon personal revelation to help him get the plates.  He tells us: “I, Nephi, crept into the city and went forth towards the house of Laban.  And I was led by the Spirit, not knowing beforehand the things which I should do” (1 Ne. 4:5-6; emphasis added).  Through the course of the night, Nephi, by receiving line-upon-line revelation, was directed by the Spirit in how to accomplish the commandment of the Lord.

It is clear that only when Nephi was acting under the inspiration of revelation was he able to act with an empowered faith, a faith that was powerful enough to accomplish the Lord’s work.  Elder Bruce R. McConkie describes the revelatory process in these words: “Men work by faith when they are in tune with the Spirit and when what they seek to do by mental exertion and by the spoken word is the mind and will of the Lord.”^[viii]

Obviously, caution and wisdom must be used with regards to this principle I am discussing.  Elder L. Lionel Kendrick of the Seventy discussed this in these terms: “It is a misconception to believe that we should consult Heavenly Father on every matter in life.  He expects us to solve a portion of our problems without petitioning Him for potential solutions.  It is through this process that we grow, develop, and become more perfect.  He is not always concerned about mundane matters unless they are not in keeping with sacred principles.  We should daily petition for the companionship of the Holy Ghost. With this presence of the Spirit, we will feel the promptings without petitioning Heavenly Father on every personal matter.  Elder Dallin H. Oaks of the Quorum of the Twelve Apostles explained this principle: ‘We are often left to work out problems, without the dictation or specific direction of the Spirit.  That is part of the experience we must have in mortality.  Fortunately, we are never out of our Savior’s sight, and if our judgment leads us to actions beyond the limits of what is permissible and if we are listening to the still small voice, the Lord will restrain us by the promptings of His Spirit.’ “^[ix]

Faith and Sacrifice

The faith of Lehi in leaving Jerusalem exemplifies another important principle associated with faith and obedience.  Joseph Smith taught: “Let us here observe, that a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation; for, from the first existence of man, the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things.”^[x]  As noted earlier, Lehi sacrificed most of his worldly possessions–except those things that necessity insisted he have in order for he and his family to live–in order to obey the commandment of the Lord to leave Jerusalem.

The Lord has said: “I have decreed in my heart, saith the Lord, that I will prove you in all things, whether you will abide in my covenant, even unto death, that you may be found worthy.  For if ye will not abide in my covenant ye are not worthy of me” (D&C 98:14–15).  The law of sacrifice is a necessary aspect of proving our loyalty to God.  Of this, Elder Russell M. Nelson declared: “The law of sacrifice provides an opportunity for us to prove to the Lord that we love Him more than any other thing. As a result, the course sometimes becomes difficult since this is the process of perfection that prepares us for the celestial kingdom to “dwell in the presence of God and his Christ forever and ever” (D&C 76:62).”^[xi]

Exactly, what is the law of sacrifice?  “The law of sacrifice,” Elder McConkie taught, “is that we are willing to sacrifice all that we have for the truth’s sake—our character and reputation; our honor and applause; our good name among men; our houses, lands, and families: all things, even our very lives if need be.”^[xii] 

Lehi and the Sacrifice of Animals

Anciently, the law of sacrifice was visualized through animal sacrifices.  These sacrifices played an integral part of the law of Moses (see Leviticus 1-6).  They were used as the means of (1) becoming ritually pure and clean before the Lord, and (2) consecrating and dedicating one’s life to God.

Generally, the sacrificial system proceeded in the following manner.  If one had become ritually impure, he would first offer a sacrifice, either a sin or trespass offering, on an altar (see Lev. 4-5).  This had the effect of making an atonement for the impurity.  The sacrifice was followed by a burnt offering–an offering where the entire animal was dismembered and wholly consumed on the altar (see Lev. 1).  The dismembered parts represented the mind, heart, might, and course of life of the offerer.  Since it was wholly consumed on the altar, the purpose of the burnt offering was to represent the complete dedication and consecration of the offerer to God.  The burnt offering was followed by the peace offering which symbolized the reconciliation between the offerer and God (see Lev. 3). 

Thus the reconciliation between man and God was symbolized through the sacrificial system in the following manner: first, the sin was first was atoned for; second, the offerer sacrificed and consecrated his life to God; and third, with the sin atoned for and the whole sacrifice of the offerer to God, then God and the offerer were reconciled or at peace with each other.  It is the spiritual meaning behind these three offerings that Amaleki had in mind when he wrote: “And now, my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved” (Omni 1:26).

If the offerer had not offended God in any way but only wished to recommit himself to full dedicated service to God or to offer thanks to the Lord for deliverance from sickness, trouble, or death, the offerer would forego the sin or guilt sacrifice and instead would offer the burnt offering followed by the peace offering.  In this case, the peace offering is called a thank-offering or thanksgiving offering (see Lev. 7:11-15; Psalms 116:16-17; 107:19-22; 56:12-13).

Lehi used the law of sacrifice to rectify the family from ritual impurities, to dedicated himself and the family to God by sacrifice, and to thank the Lord for deliverance.  Note the following. 

After Lehi and his family left Jerusalem, he pitched his tent on the shores of the Red Sea.  He then “built an altar of stones, and made an offering unto the Lord, and gave thanks unto the Lord our God” (1 Ne. 2:7).  The offering made was the burnt offering–the sacrifice and consecration offering–while the oblique phrase, “gave thanks,” has reference to the thanksgiving offering.  We can only speculate as Lehi’s intents in making these offerings.  But it is reasonable to suppose that Lehi, after sacrificing all his precious mortal possessions, was making a serious gesture of complete sacrifice and consecration to God.  The dismembered sacrifice with its head, inwards, fat, legs, and carcass placed on the altar (see Lev. 1:6-9) was a symbol of the sacrifice and consecration of his own mind, thoughts, heart, love, compassion, energy, and walk of life to God.  The offering indicated that Lehi would not regret his decision to leave Jerusalem behind nor look back.  Indeed, his whole focus would be on following the will of the Lord in taking his family to a new promised land.

In leaving Jerusalem, the Lord had saved Lehi from death from the hands of disgruntled Jews.  Knowing that, Lehi offered with his consecration offering a thanksgiving offering in the spirit of Psalms 56:11-13: “In God have I put my trust: I will not be afraid what man can do unto me.  Thy vows [are] upon me, O God: I will render praises unto thee.  For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?”

After the sons returned from Jerusalem with the brass plates, Lehi did “rejoice exceedingly, and did offer sacrifice and burnt offerings unto the Lord; and they gave thanks unto the God of Israel” (1 Ne. 5:9).  Likewise, the same offerings are offered after the sons return from Jerusalem with the family of Ishmael (1 Ne. 7:22).  These verses reveal that Lehi offered a sin or trespass offering as well as the burnt offering and thanksgiving offering.  The sin or trespass offering was offered because the sons had become ritually defiled because they came in contact with blood and a dead corpse (both violations of the Mosaic code).  Recall that the Laman and Lemuel beat Nephi (which undoubtedly brought them into contact with blood) as well as Nephi killed and behead Laban and then removed and wore his clothes.  Through the offering of sin or trespass offering, the burnt offering, and the thanksgiving offering, the sons of Lehi were brought back into a reconciled relationship with God.

The incidents of Lehi’s use of the sacrificial system might seem trivial in a casual read of the Book of Mormon.  But recall Nephi’s words: “I do not write anything upon plates save it be that I think it be sacred” (1 Ne. 19:6).  Nephi wanted the reader of the Book of Mormon to not overlook the sacrifices offered by Lehi.  Indeed, these are the earliest references to the sacrifice of Jesus Christ in the Book of Mormon.  In the law of Moses, blood and dead corpses appeared to have symbolized spiritual sickness and death.  The sacrificial system was given to teach the children of Israel the cleansing process necessary to overcome any contact with people or things that can lead to spiritual death.  This cleansing process included the sacrifice of Jesus Christ in offering his life as an atonement for those who have suffered spiritual death.

Through this cleansing process man can become reconciled to God.  The concept of reconciliation through the atonement of Jesus Christ is taught by Lehi’s sons, Nephi and Jacob.  Jacob urged: “Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved” (2 Ne. 10:24).  Likewise, Nephi wrote: “For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do” (2 Ne. 25:23).  Again, Jacob plead: “Wherefore, beloved brethren, be reconciled unto him through the atonement of Christ, his Only Begotten Son” (Jacob 4:11).

Nephi’s Purpose in Writing 1 Nephi

Actually, the offerings made by Lehi’s, particularly the thanksgiving offerings, are part of the overall purpose of Nephi’s writings.  Remember that the thanksgiving offering was offered when one was delivered from sickness, trouble, or death.  Deliverance is Nephi’s major theme in his writings.  Indeed, it is a major theme found throughout the entire Book of Mormon.

In chapter one of 1 Nephi, Nephi tells the story of his father’s call to be a prophet of warning and doom to the inhabitants of Jerusalem.  Nephi records: “And when the Jews heard these things they were angry with him; yea, even as with the prophets of old, whom they had cast out, and stoned, and slain; and they also sought his life, that they might take it away.”  Right at this climatic point, chapter one ends with this statement: “But behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance” (1 Ne. 1:20).

This is Nephi’s thesis or purpose statement to his writings.  Note that this statement has several important aspects.  First, Nephi wishes to show that God is merciful.  Second, his mercy is extended to “those whom he hath chosen”; i.e., the house of Israel.  Third, the mercy of God is extended in the form of deliverance.  Fourth, deliverance is obtained only through the faith of those whom he has chosen to deliver. 

This thesis is truly the thesis of the entire Book of Mormon.  In fact, Moroni exhorted us to read the Book of Mormon with this in mind.  Said he: “Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down unto the time that ye shall receive these things, and ponder it in your hearts” (Moroni 10:3).  Implied in this exhortation is God’s mercy has been extended to his chosen people by delivering them.  I suspect, many of us who read the Book of Mormon forget Nephi’s purpose while reading the Book of Mormon.

In 1 Nephi 1-7, Nephi exemplifies his thesis several times.  Lehi learns of Jerusalem’s destruction and the scattering of Israel but foresees the Lord’s mercy by gathering Israel from their apostate condition in the latter-days (see 1 Nephi 1:13-14; and 1 Nephi 19-22).  Lehi is delivered from certain death through a dream informing him of the assassination plot (see 1 Nephi 2).  Nephi is twice delivered from the hands of his brothers (1 Nephi 3 and 7).  These are just examples that begin a series of deliverance stories found in the Book of Mormon.

The ultimate deliverance story hinted at in 1 Nephi 1-7 and taught elsewhere in the Book of Mormon, is man’s deliverance from death and hell through the mercy of Jesus Christ.  The deliverance offered by Christ through his atoning sacrifice is the greatest deliverance of all.  Indeed, every deliverance story found in the Book of Mormon is only a type and shadow of the deliverance made possible by Jesus Christ.  But in order to secure the deliverance offered through Christ, man must exercise faith.  And through the teachings of 1 Nephi 1-7, we have learned that “Faith exists when absolute confidence in that which we cannot see combines with action that is in absolute conformity to the will of our Heavenly Father.”

Notes