1 Nephi 8:18

18  And it came to pass that I saw them, but they would ^anot come unto me and partake of the fruit.

            -this could be the saddest, most heartrending verse in all of scripture.

            -what was in the character of Laman and Lemuel specifically (and in the others, who would not come, generally) that kept them from going and partaking?  Lack of humility?  Pride? Seeking for momentary pleasure?  Too difficult?  A desire to be “free”?  Obstinance?  Why would they not come?  What motivates such fundamental definance?  Why not just go and try it and then make a decision to leave or linger?  They would not even acquiesce in the least degree.

            -This experience, if it did nothing else, should have served as a graphic warning for Laman and Lemuel… Did they realize the wake up call?  I am convinced that we are given numerous chances to turn to the Lord.  I know the Lord’s hand was very active in my life but until I was in a position of needing to look for Him I never saw him even though He had so frequently prospered the path I walked.  How proud and ungrateful I must have been to suppose that I was directing my life in some wonderful manner, that I was solely in control.  With this attitude I could easily have thought that my was and my desires were the things to be sought after.  Thank God that  I “learned” to love God’s ways more than my ways.

    “I saw them, but they would not come”

            -can there be any more agonizing and crushing sadness for a parent than seeing one of your children but not being able to do anything to help them or save them from clear and inevitable pain.  This is the ultimate in helplessness and impotence.  To stand by and watch as pain is inflicted (by another or in consequence of ones own deliberate obstinance) upon one who you deeply love requires superhuman strength.  This is the burden of a God.  Do I have such capacity?  We are being fit for unbridled power yes, but more importantly for a level of discipline to be able to  restrain ourself from using it inappropriately. 

      “they would not come…”

            -it is a fundamental principle of the gospel to do what Lehi did next and it is more easily seen when we manipulate what he might have done and illustrate the wrong action:  He did not then make them come and partake of the fruit!  The agency of man is supreme.  The war in heaven proved that early on.  In fact, we can see just how fundamental  that agency is by 1) how it was so strongly defended as well as the severity of the penalty that was passed on to those who would have encroached upon it, and 2) that Satan used it as his first/fundamental argument for following him.  He strikes at the elements of God’s plan that are fundamental and vital (i.e. agency, the family, procreation, etc.)

            Evidently Lehi (and God) would rather have their children face the possibility of being lost rather than deny them their privilege to choose for themselves.  As terrible as it may be to lose a child to Lucifer, it must be a worse thing to deny them their agency!

            -What would happen to a soul if it were denied his/her agency?  We know what happens (its eternal state) to a soul when he/she becomes subject to the devil, what happens if agency is denied must be a worse situation!  And conversely, they who properly use agency must have the most glorious reward.  What is it about making our own choices that is so fundamental/central to our final reward?

1 Nephi 8:17

17  And it came to pass that I was desirous that Laman and Lemuel should come and partake of the fruit also; wherefore, I cast mine eyes towards the head of the river, that perhaps I might see them.

            -why were Laman and Lemuel not with the other three initially?  What does this signify to us (if anything)?

            -there is a parity of concern, of love, of hope for the future that exists from parents to their children that is unequaled by those outside the family relationship.  Lehi and Sariah love Laman and Lemuel and are as concerned for their future situation/happiness as much as they feel toward Nephi and Sam.  Outsiders, on the other hand, do not have this equality of feeling.  Lets be honest, we like Nephi more than we like Laman.  We would rather be friends with him.  If we had a fun social event we might invite him and not extend an invitation to Lemuel.  To a parent, however, even with the “problem” child, the feelings are just as profound for all.  Lehi deeply wanted Laman and Lemuel to have the same experience as his other children.  This is impulsive and natural.  Hardly a moment passes from seeing his other children that he does not also consider “where are my other boys?”.

 

1 Nephi 8:16

16  And it came to pass that they did come unto me and partake of the fruit also.

            -what made (was it that made) Nephi, Sam and Sariah go so readily to Lehi and the tree?

            -what was involved in the process of going to the tree?  Was it tiring, difficult, did it take a long time?

1 Nephi 8:15

15  And it came to pass that I beckoned unto them; and I also did say unto them with a loud voice that they should come unto me, and partake of the fruit, which was desirable above all other fruit.

      “a loud voice”

            -those who we have stewardship for, particularly our immediate family members should have no reason to question where we stand.  Our actions and words should be as a loud voice that proclaims the right way to go.  There are times when our children, especially, will need to know of and to take strength from, our unequivocal stance.  In this way, we are speaking with a loud (unmistakable, clear and certain) voice.

    “come unto me"

            -not only is it important to follow/respond to this invitation, but we need to be aware that we must be prepared (i.e. already progressed along the path sufficiently so that we are qualified to invite others to come to where we then are) to issue the invitation ourselves.  “Come” signifies that where the inviter is, is in the right direction.  Lehi could not have helped his family if he had not already found the tree and partaken of its fruit.  He had enabled himself to help others.  What a terrible situation it would have been had Lehi not known, himself, where to go or what to do!

1 Nephi 8:14

14  And I looked to behold from whence it came; and I saw the head thereof a little way off; and at the head thereof I beheld your mother Sariah, and Sam, and ^aNephi; and they stood as if they knew not whither they should go.

            -why were Nephi and all placed at the head of the river?  Is there some kind of significance?

 

    “I beheld Sariah, Sam and Nephi…”

            -why, at this point (when these three don’t even know where to go or how to proceed) is Laman and Lemuel not with them?  What does this indicate? What is this symbolic of?

      “… they knew not whither to go…”

            -those who have an understanding/knowledge have some responsibility and stewardship for those who know less.

            -we should remember that Lehi, at one point, did not know where to go himself and had to have direction.

            -there are times in all of our lives when we don’t know where to go, how to proceed, etc.  It is not a strange even that happens to others or once in life.  It is a fairly common experience.

      “whither”

            -does this mean “where” or “how” or “in what manner”?  Whichever (or all together) it conveys much meaning.  The difference between the answers coming from the question “where” and the question “how” is not only dramatic, but instructive.

1 Nephi 8:13

13  And as I cast my eyes round about, that perhaps I might discover my family also, I beheld a ^ariver of water; and it ran along, and it was near the tree of which I was partaking the fruit.

      “river of water”

            = what is the meaning associated with this symbol?  We know that it is not a pure river but is polluted.  Perhaps it designates the currents of the telestial world, the "blood and sins of this generation".  Water is a vital life giving substance, however, so it is not the actual water/river that represents wickedness but rather the element of pollution that has contaminated the water and is usurping the normal flow and channel of an essential substance.  What is essential to life is now used to transport and proliferated wickedness.  In many ways this is true of mortality and elements withing mortality.  Take technology, for instance:  It is a feature that results from an understanding of harnesses of truth (scientific and eternal) and provides a great service to mankind.  It can, however, be used to spread great wickedness.  It can enslave and destroy men and spread the work of Lucifer.  Beyond technology, this is true in many domains of the mortal existence.  That which God created for the benefit and the blessing of his children in mortality can be corrupted and used as a force to destroy the spirits and the eternal potential of man.

            -rivers of various forms of water are often used to signify purity or goodness (fountain of all righteousness, living water, well of water springing up to everlasting life, etc.).  Why the negative connotation here?  Why is a river the symbol used to represent danger and wickedness?  Could it have special significance:  water is generally a sign of cleanliness and purity.  Water can become polluted and when it is, it is not that the water itself is bad but the foreign elements mixed into the water.  These adulterations stifle life in the water and make unfit something that was once beautiful.  It makes water dangerous because the pollutants spread so fast (a pollution on the ground will not prove so devastating because the ground is not fluid but solid).

            -why does filthy water run near the tree of life?

     “perhaps I might discover my family”

            -why was he alone, why was his family not originally with him?

     “ran along… it was near the tree.”

            -the dangerous river is so curiously close to the tree!  I suppose that this representation speaks truly of Lucifer’s nearness to the truth that attracts those who may not be so strictly committed to reaching the tree (because error or wickedness is not always so black, obvious or ugly  -it is so near to the truth and therefore we think “surely it can’t be wrong or dangerous).

1 Nephi 8:12

12  And as I partook of the fruit thereof it filled my soul with exceedingly great ^ajoy; wherefore, I began to be ^bdesirous that my family should partake of it also; for I knew that it was ^cdesirable above all other fruit.

            -What is it that does or has filled our souls with “exceedingly great joy”?  See Alma 36:17.

    “it filled my soul with exceedingly great joy”

            -is this “joy response” common to all people; is it shared equally by others or was Lehi’s taste different than other’s might be?  Does the sweetness, whiteness and joy brought about by the fruit have the same impact on all?  And if not, why not?

     “it was desirable above all other fruit.”

            -what other “fruit” is out there?  What are the competing or substitute fruit that might grab our attention and lure us away.

            -if our youth (or anyone who has not yet experienced the joy of the gospel) can just “taste” or experience of the fruit of the gospel they will see that it is more wonderful than other fruits like drinking, drugs, peer acceptance, the pleasure of sex, fame, popularity, wealth, social standing, wealth, fame, etc.

            -how can we assist our children and others to participate in the indulgence of this marvelous fruit so they might know and experience the unspeakable joy?

       “I knew…”

            -Lehi knew because he experienced!  But how can others know unless they experience it as well?  In fact, others may often disbelieve Lehi’s knowledge and feel that it cannot be “most desirable”.  It is impossible to know of the truth or joy of the gospel without experiencing it!  But to experience it, a person must live it.  This is no different than the first law of secular learning:  the scientific method.  But the same people who live by that code utterly refuse to put it into practice regarding spiritual matters.

      “it was desirable…”

            -the fruit here seems to be an absolute motivator. It provides the reason for pursuing the path to it.  Were the fruit not there (as a reward) would anybody walk the path to the tree?  It is almost like a piece of candy to a child  -is this a correct interpretation? Should it be viewed in this way?  Are we, as mortals, to act in such and such a way because of something’s appeal, because of some reward or hope of some good feeling?

1 Nephi 8:11

11  And it came to pass that I did go forth and partake of the ^afruit thereof; and I beheld that it was most sweet, above all that I ever before tasted.  Yea, and I beheld that the fruit thereof was white, to exceed all the ^bwhiteness that I had ever seen.

      “I did go forth and partake of the fruit thereof”

            -this has obvious paralells to Adam and Eve’s desire and action in the Garden of Eden. They, like Lehi, recognized the desirability of fruit from a tree and they partook of it.  What are we to learn by this comparison?  Of course the biggest difference is the Godly injunction against Adam and Eve’s indulgence compared to the accepatability of Lehi in this case.

            -there is an element of being compelled to partake of the fruit.  As far as we can tell, Lehi’s guide did not suggest that he should go and have some of the fruit.  Almost by nature he was compelled to go and try the fruit.

    “most sweet… exceed all the whiteness…”

            -there is nothing to parallel this!  Suffice it to say that the fruit of the tree is the most glorious and grand thing ever.  The two words used to describe this superlative condition are “sweet” and “white”.  What do these two adjectives convey to us?

1 Nephi 8:10

10  And it came to pass that I beheld a ^atree, whose ^bfruit was desirable to make one ^chappy.

       “a tree”

            = the Savior, atonement

            -CR:  Nephi 11:9, 11-21, 22-23)

            -the tree is the central figure in this vision.  It is the first specific item that Lehi notices.  We may suppose that it is purposely prominent and something that no person will miss or overlook.  It is the centerpiece –as is the thing(s) it represents.

            -the tree is fundamentally connected to the field/earth.  It is not something apart from it.  Signifying that the Savior is to work out His purpose here on Earth and that this mortal existence is where we are to find joy, the Savior: this place –so far, in many ways, from God- is central to our whole existence.  This earth, here and now, is the most important station that will determine our eternal standing.

        “fruit”

            = love of God. The love of God is demonstrated by God’s sacrifice (the atonement)

            -the result/end product, rewards of labor.

            -if the fruit is most desirable to make one happy, is it therefore the focal point of this vision/of our experience?  Is it and/or should it be our primary motivator?  What about it makes us happy?  What, if anything, are its results in us?  For example, the tree of knowledge of good and evil resulted in the very thing: knowledge of good and evil.  In similar light, does this tree’s fruit give us life (eternal)?

            -tasting or partaking of the fruit does not guarantee complete contrition afterwards. Its omniscient sweetness/goodness does not guarantee our perfect fidelity afterwards because we find out that people partake and then turn away from it (vs. 28).  Hence partaking of the fruit is not an end all or a final destination.

            -fruits have seeds that give root to another generation of like plants. Is there a deep message along these lines?

            -is the fruit a thing that makes one happy?  That is, do we (are we to) strive for it because it will product happiness for us –like other less pure things that make people happy (i.e. cars, riches, fame, praise companionship, etc.)?  As if it were a righteous thing that provided joy-  or is the focus on the happiness that the fruit produces?  This is a subtle difference in focus:  focus on the fruit or focus on the happiness.  Perhaps this is such a subtle identification that it really doesn’t matter and we should understand that the fruit and happiness are perfectly synonymous.  But it reads:  “…fruit was desirable to make one happy.”

            -the purpose of the fruit is to be partaken of by us!  We are to eat.

1 Nephi 8:9

9  And it came to pass after I had prayed unto the Lord I beheld a large and spacious ^afield.
      “large and spacious field”

            = the earth/world and/or our temporal existence (Jewish numerology: 4)

1 Nephi 8:8

8  And after I had traveled for the space of many hours in darkness, I began to pray unto the Lord that he would have ^amercy on me, according to the multitude of his tender mercies.

     “I had traveled”

            -where was he going?  Where was this guide taking him?  Why is there a considerable distance in this vision?  Why the traversing through the waste and to the destination (the tree)?

     “for the space of many hours…”

            -what is the significance of this time factor?  What is the parabolic meaning?  I guess, if nothing else, Lehi was aware of being in this uninviting atmosphere –he recognized its duration and wanted to escape it, so… (I sense there is more here to learn but I cannot grasp it at this time).

    "many hours in darkness"
            -darkness is the opposite of light.  It is also a common feature of mortal life.  To a degree this second estates is designed as a place where we must navigate from darkness to light.  We are to understand both and then to learn how to use light to navigate through the darkness. 
            -darkness is synonymous with confusion, uncertainty, doubt and disorientation.  All of these are fair symbols of Lehi's condition.  All of these are well known to each of us as we strive to make our way through this life.

     “I began to pray…”

            -this is an answer for all bad situations we find ourselves in.  When all else is foreign, unfamiliar and new we may escape to a person we know very well –to familiar territory.  He is accessed by prayer and immediately within our reach.

            -is there a direct relationship between the rapidity with which we turn to (and trust) the Lord and the rapidity with which we escape the darkness and dreariness.  In otherwords, if Lehi would have turned to God in prayer earlier would the time of his traversing in darkness have been diminished considerably.  It appears that as soon as Lehi prays for deliverance the landscape and circumstances of his existence change (see verse 9).  It is almost as if his prayer –symboizing his submission and willing dependence on God- is a catalyst for the change in his circumstance.

1 Nephi 8:7

7  And it came to pass that as I followed him I beheld myself that I was in a dark and dreary waste.

    “as I followed him”

            -this man took Lehi into the dark and dreary waste.  They did not avoid it or go around it, but rather directly into it.  Is it surprising then when we find ourselves knee deep in a muddy bog or wandering lonely through a frightful place?  Lehi was not taken there to be abandoned but to be taught about contrasts, about life and about deliverance. 

      “I beheld myself that I was in a dark and dreary waste.”

            -There must be, if we are to come to God, a point where we see “things as they really are.”  When we recognize, by humility, that we are in a sad situation and this life is not becoming of us –neither is it our end, our beginning nor are its substance or processes our final purpose.  We recognize that life is not about the earth (riches, fame, temporal things and amenities) we live and are tested in this “dark and dreary waste”.

            -Lehi had done nothing wrong to merit such a dismal environment.  The condition of his immediate condition was less than optimal by design.  When we find ourselves in challenging conditions –perhaps born in a third world country, with physical or mental challenges, in a family that is less than entirely celestial or terrestrial- it is good always to remember that the dark and dreary state of this existence is by design and will be compensated and rectified soon.  On the other hand, sometimes our decisions contribute to the dark and dreary nature of our life.  The biggest way we do this is by sinning and bringing darkness, disappointment, addiction, pain and sadness into our lives.  We are creatures of life and not amenable, by nature,with darkness and dreariness.

            -it is useful to compare the state Lehi describes and which we can relate to as a general condition of mortality agains its opposite:  the temple.  We frequently flee to the temple for solace and sanctuary.  We even talk about it as escaping from the world.  Interestingly, we are not to stay in the temple, to live there, to make it our earthly residence.  It is the House of the Lord, not the house of man.  We are welcome as visitors but not as tenants.  Our lot in mortality is to live in the dark and dreary waste.  By successfully living in this neighborhood, we qualify –eventually- to live with God in his home.

            -Lehi and his family were, on the night of this dream/vision, in actuality traveling through a dreary waste.  He could certainly relate to the message of this vision due to the circumstances of his life.  It would have had added meaning for him because of the promise that it contained.  His journey through the wilderness would have an end and he would arrive at and enjoy a sweet and glorious destination.  Clearly this is an accurate account of what would happen to Lehi and his family.

1 Nephi 8:6

6  And it came to pass that he spake unto me, and bade me follow him.

            -We are not expected to get through this life without guidance.  We are not sent out into the wilderness of mortality alone.   We are given help, plenty of it.  Even Lehi was directed but the only thing those assigned as “helpers” can do to assist us is “bade (us to) follow him.” This type of tutor is a pattern in the scriptures.  Very similar personages were sent to Daniel, Joseph Smith and others. Invitations to “follow” recognize the existence of agency but provide an opportunity for action.   That has always been the Savior’s invitation.

1 Nephi 8:5

5  And it came to pass that I saw a ^aman, and he was dressed in a white ^brobe; and he came and stood before me.

            -what a relief this must have been for Lehi who found himself in foreign and unhospitable conditions.

            -as we find ourselves in dark and dreary places -whether those are physical, emotional or spiritual places- one of the tender mercies of God is the presence of others.  We do not walk through this life alone.  At the very least we each have a mother with whom we have a personal champion.  This is the worst case scenario.  Most of us have many more including both parents, siblings and extended family.  Even if these all fail, and we have the protection of the church around us, we have men who seek us out, provide direction and protection.  That is the blessing and responsibility of the priesthood.  Who was the "man" who came to provide direction and some sense of security to Lehi?

 

     "white robe"

            -so often this is indicative of a heavenly messenger.  It is a sign of a holy or pure messenger.  It may also provide a link to the temple.

1 Nephi 8:3-4

3  And behold, because of the thing which I have seen, I have reason to rejoice in the Lord because of ^aNephi and also of Sam; for I have reason to suppose that they, and also many of their seed, will be saved.

4  But behold, ^aLaman and Lemuel, I fear exceedingly because of you; for behold, methought I saw in my dream, a dark and dreary wilderness.

            -There are many aspects of this vision that Lehi might have been struck by (i.e. the doctrine it teaches, the insight/knowledge it provides, the explanation it provides about the Savior, etc.) and related to his family.  He was most concerned with the foreshadowing it provided about his family.  He seems to have been most struck by the personal application to his family since he tells of what he saw in the context of his son’s acceptance or rejection of God as illustrated by the symbols in the dream.  It is a father’s preoccupation and concern for the spiritual wellbeing of his children!

      “a dark and dreary wilderness”

            -God has never tried to mislead us about the nature of this life.  It is of the terrestrial order:  a dark, dreary, sad, difficult and cruel place. “In the world you shall have tribulation”.   We are to find our way in such a world!  Regardless of the mists of darkness all around us, we are to find our way.

1 Nephi 8:1

1  AND it came to pass that we had gathered together all manner of ^aseeds of every kind, both of grain of every kind, and also of the seeds of fruit of every kind.

            -where did this observation come from?  It seems so unusual and uncharacteristic of the spiritual contents that preceed and follow it…

 

One Book of Mormon commentator suggests:  While journeying in the wilderness, Lehi dreams about a dark and dreary wilderness and a tree of life. Nephi records this dream and Lehi's ensuing concern for his children in 1 Nephi 8, beginning with verse 2. But in verse 1 of the same chapter he records, "And it came to pass that we had gathered together all manner of seeds of every kind, both of grain of every kind, and also of the seeds of fruit of every kind." Why is the information of the seed-gathering recorded here? It doesn't seem to have anything to do with Lehi's dream--or does it? The reference to "fruit of every kind" prepares our minds for the central symbol of Lehi's dream: the fruit of the tree of life, a fruit "desirable above all other fruit" (1 Nephi 8:12). The "seeds" anticipate Lehi's concern for his own "seed" (verse 3); and the repetition of "every kind" foreshadows the variety of people and paths in the dream. [Dennis and Sandra Packard, "Pondering the Word," in Journal of Book of Mormon Studies, FARMS, Vol 8, Num 2, 1999, p. 57]

 

 

1 Nephi 8:2

2  And it came to pass that while my father tarried in the wilderness he spake unto us, saying: Behold, I have ^adreamed a dream; or, in other words, I have ^bseen a ^cvision.

            -Lehi had dreamt many dreams, many (most or a few, we are not sure) of which Nephi did not include in his record (see chapter 6:3), why did he include this one in particular? Not only did he include an account, but he relates it in specific detail.

    “I have dreamed a dream”

            -most of us have awoken in the morning after having had a profound and memorable dream.  In fact the dream lingers with us in profound emotional ways.  Dreams can sometimes impact our spirits more poignantly than an experience we have while awake.  There is something about the brain operations that can make a dream be more profound, rich and vivid than our actual, physical experiences.  It is as if our mortal bodies can actually get in the way of our spiritual cognitions.  No wonder God sometimes talks to us when our physical bodies are “turned off”.  He needs to impress upon us a message.

    “in other words, I have seen a vision.”

            -the ability to recognize inspiration and heavenly teaching is a critical thing.  Lehi recognizes revelation/truth for what it is.  Sometimes we entirely miss the messages when they are presented to us.  The recognition that is denoted by “in other words”, is essential if we are to grow spiritually and live a directed, purposeful life.  The alternatives to “in other words, I have seen a vision” are “I had an idea”, chance, coincidence, we got lucky and a hundred different manifestations of ignorance and missing the boat entirely.

            -most prophets in the scriptures describe their theophanies in this familiar phrase.  Another common method of receiving heavenly guidance is described or illustrated as “feeling” the words of the Spirit or of God.  Actual auditory experiences –where one physically hears singular, individual words-  are much less common.  To be sure, these happen on occasion and usually represent some  of the most profound manifestations of Diety as with Moses on Saini and Joseph Smith in the grove.  The modal method, however, seems to be to communicate through feelings or images (sight).  For example, “I have seen a vision” instead of “I have heard a vision or heard instructions”.  Lehi’s vision of the tree of life is probably 90% visual and impression and only 10% verbal.  Why does God seem to utilize these sensory methods so heavily instead of the most common method of mortal communication:  speaking?  He shows and impresses rather than tells.

1 Nephi 7:22

22  And it came to pass that we did come down unto the tent of our father.  And after I and my brethren and all the house of Ishmael had come down unto the tent of my father, they did give ^athanks unto the Lord their God; and they did offer ^bsacrifice and burnt offerings unto him.

     “did give thanks unto God; and did offer sacrifice”

            -gratitude and thanks are important elements as we go through the adversity of mortality.  It provides an opportunity to “celebrate” our accomplishments, our progress, and the hand of God that is evident in the process.  Lehi and his family have demonstrated this pattern in the first seven chapters.

1 Nephi 7:21

21  And it came to pass that I did frankly ^aforgive them all that they had done, and I did exhort them that they would pray unto the Lord their God for ^bforgiveness.  And it came to pass that they did so.  And after they had done praying unto the Lord we did again travel on our journey towards the tent of our father.

            -repentance is the key for healing.  Great wounds can be soothed when one seeks forgiveness and the other forgives.  It brings two parties together. When sin sends a destructive ripple across the lives of many people, repentance and forgiveness can counter the ecology of sin and hurt. 

     “I did frankly forgive them…”

            -Nephi quickly forgave them for attempting to take his life.  This level of character is more than I can fathom from a man/woman.  They had tried to murder him and he frankly forgives them, the similarity to how our Father must also willingly forgive is clear.

      “they would pray unto… God for forgiveness…”

            -when we sin, even when the sin appears to be strictly a wrong committed by one mortal against another, we affront God.  This is due to a few reasons:

            1.  you cannot cross God’s child without crossing Him.

            2.  each of us has elements of deity (even as a mortal, to offend a person is to also offend the part of deity within them.

            3.  If “when in the service of fellow beings we are only in the service of God”, surely the logic applies with the inverse:  when we transgress against fellow beings we are only transgressing against God.

            4.  It is ultimately His law that was broken.  I did not mandate that “man should not kill, or anything like unto it,” even though I might be the victim if the law is broken.  God the Father is the origin of the Law!  Therefore it is to him that we must ultimately answer.

     “after they had done praying… we did again travel…”

            -repentance and cleansing the inner vessel is of paramount importance that it should be done as soon after the offense as possible.  Before we get on with the more mundane or pressing demands of life we should stop, prostrate our self before God and take the steps necessary to make our lives right with Him.  The party did not resume their journey until supplication before God for forgiveness was accomplished.  I don’t think that this particular sequence of events was accidental –it has meaning.

    “they did so (prayed for forgiveness)”

            -of all the miraculous events taking place during the two trips back to Jerusalem, this one may be the most significant and inspiring to us.  Laman and Lemuel admitted the error of their rebellious actions, humbled themselves and petitioned the Lord for forgiveness.  The possibility that people can change and their subsequent actions in pursuit of that change provides hope for ourselves and should fill us with hope for others.

            -this was a crossroad for Laman and Lemuel.  This is not a small point nor should it be minimized.  Clearly the change did not stick but at this moment they chose the right and put themselves in position to be close to God.

    “after they had done praying unto the Lord we did again travel on our journey”

            -as we walk through mortality we will act contrary to God’s will and standards.  This encountr with sin is the universal human experience.  Our progress and relationship with God ceases –or is significantly diminished at the least.  We remain at a distance, at a standstill until we fix the error.  This always includes prayer and supplication for forgivness which itself pre-requires humility, recognition, confession and a desire to improve.  Once we are “done” with cleaning up the mess that we’ve made (to the extent we are able) we can begin again to travel on our journey toward God and our better, potential self.

1 Nephi 7:20

20  And it came to pass that they were sorrowful, because of their wickedness, insomuch that they did bow down before me, and did plead with me that I would ^aforgive them of the thing that they had done against me.

            -anger is the antithesis of sorrow.  Both are profoundly deep emotions.  The differences between the two are humility, submission and a measured sense of accountability before God.  The same tragedy or circumstances can make a man angry (and then vengeful and hateful) or sorrowful.  The angry man looks to blame others for the condition while the man of sorrow recognizes his role/place in the circumstances as it relates to God’s will.  Sorrow trusts God  -that he is ultimately in charge, that he will make things right but these require a certain level of sophisticated faith.  Anger is one of the natural man’s most profound qualities.

     “they were sorrowful… did plead with me that I would forgive them”

            -against the context of everything we know about who Laman and Lemuel are (their behavior up to this point, what they will do and become in the future, etc.) this contrition is surprising, beautiful and also confusing.  What caused such a tremendous change in heart?  If they could experience such moral and spiritual alertness now, what does it indicate about their potential and why did this sensitivity not grow within them?  Clearly they are within the realm of feeling a moral influence upon them.  Clearly they are able to recognize right and wrong.  

      “did bow down.. (and).. plead with me (to) forgive them…”

            -the anger is subdued and the Spirit comes back to stir up their conscience to a point where they realize the grossness of their actions.  Anger is a blinding evil that rejects the presence of God.  It is sometimes more blinding than physical drunkenness.

 

1 Nephi 7:19

19  And it came to pass that they were angry with me again, and sought to lay hands upon me; but behold, one of the ^adaughters of Ishmael, yea, and also her mother, and one of the sons of Ishmael, did plead with my brethren, insomuch that they did soften their hearts; and they did cease striving to take away my life.

     “were angry with me again…”

            -here is the anti-godly characteristic of anger again!

            -in the face of a miracle –which was entirely overlooked by Laman and Lemuel- there is absolutely no change in behavior or outlook.  Laman and Lemuel are actually more angry.  They are becoming more steeped in their wickedness.  With every wrong action or decision they are becoming more entrenched in their position against God.

        “one of the daughters… her mother… one of the sons… did plead with my brethren”

            -what is the power of a righteous woman?  Where is their influence and contribution in the scriptures?  It is right here!  Consider the reality of this situation:  Nephi’s life is in the balance.  The founder of a great civilization (although it has not yet, at this point, come about) and the archtype of righteousness for that people may have been killed at the hands of his brothers if a daughter and a mother had not stood up in this critical moment to change the course of a bad situation.  This expedition which would eventually journey to the new world and establish a Christian civilization –including writing a spiritual record that would change the world several millennia in the future- balanced on the edge of a knife and was seriously threatened before it ever began.  And in this moment, a daughter of God and a mother stood up and saved it all.  That is the power of women.

            -why a strong stance taken here and now?  I guess the most important thing is that a bad situation was changed because a few people –who before might not have been participants in the evil/wrong) chose to stand up and take a position for righteousness.

            -God’s intervention in the affairs of man rarely solves our problems outright.  It provides an opportunity for man to act.  God opens doors that requires us to exercise significant faith and courage to act.  It is this action that becomes a turning point and the trajectory of a situation changes.  Usually these are very small, simple, straightforward actions.  They, however, are attended by the imposition of God.  He blesses and prospers them and his power is unleashed by the actions of man.  It is as if He magnifies his influence through these actions.  In this case Laman and Lemuel’s hearts are touched and they back off;  they take a different stance almost inexplicably.

            -what could they have said that was more powerful than an angel?

     “they  (Laman and Lemuel) did soften their hearts…” (vs. 20) “they were sorrowful…”

            -I don’t know what was so powerful and convincing to turn the anger to (some level of) humility, but the influence of a few is undeniable.  In prior instances God had intervened, here mortals acted and were as tools of righteousness.  We often do not recognize our power to bring about the purposes of God.  The work/persuasion of these there was as powerful as the angel who had earlier come to change the actions of Laman and Lemuel;  they brought about results as great as were accomplished by angels.  Such is the power often dormant in us.

          “they did cease striving to take away my life.”

            -can people change?  Can a desperate situation where wickedness has a grasp on the heart, the thoughts and the objectives of man be turned?  It may appear unlikely if not improbable, but it can.  There is no way to tell about the passage of time from verse 18 to verse 19, but in one moment Laman and Lemuel were so enraged that they were about to take their brother’s life and not too long afterwards, their disposition changed.  This is as mighty a change in the hearts of men as anything we read about.

1 Nephi 7:18

18  And it came to pass that when I had said these words, behold, the bands were loosed from off my hands and feet, and I stood before my brethren, and I spake unto them again.

    “the bands were loosed”

            -for some reason the Lord decided not to strengthen the man (would have been some complex physiological process) but to change the nature or configuration of the bands ( a less complex natural substance).  What do we learn:

            1.  the Lord will intervene as least as possible (to preserve our agency).  At times his hand falls heavily upon our lives in miraculous ways but it will always be in the least intrusive manner that is possible.

            2.  even Nephi was learning.  He asked for something to happen (with the best judgment he had and with a pure motive) but the Lord knew a better way and did not fulfill Nephi’s request in its specific but the end result was the same  (no, the Lord’s way resulting in a situation that was better than if events proceeded as Nephi requested).

            3.  the Lord loves us and will not let a technicality separate us from his prospering and protecting hand.  Even if we don’t know how to ask or what to ask for, he knows what we have need of and will answer us to our salvation.  But, we are expected to learn in this process and be more capable the next time we are in a comparable situation.

     “and I spake unto them again.”

            -what is different this second time Nephi attempts to “talk some sense into” his brothers?  How is the end result going to be different?  What is the reaction of Laman and Lemuel going to be as they see he has escaped from their bands?  Why did they feel the need to tie him up in the first place?  Was he being a physical threat to them or was he somehow exercising force over them and compelling them to walk in the direction of the wilderness?

1 Nephi 7:17

17  But it came to pass that I prayed unto the Lord, saying: O Lord, according to my faith which is in thee, wilt thou deliver me from the hands of my brethren; yea, even give me ^astrength that I may ^bburst these bands with which I am bound.

      “I prayed unto the Lord,”

            -Things are looking pretty bleak for Nephi, so what does he do?  “I prayed unto the Lord.”  It is by the simple acts/principles of the gospel that we may find peace/solace in our quite moments of anguish and in the more dramatic/overtly pressing challenges.  Nephi’s skill and ability to successfully call upon God in this situation rested/was founded upon everyday experience with prayer.

            -this is the third desperate situation we have read about regarding Nephi since the beginning of the record.  Each time he has turned to the Lord in prayer and with trust in God to lead him through the situation.  Could this be one of the keys to Nephi’s greatness?  Could this be a pattern and model that is messaged by the first section of the Book of Mormon?  This book is an instruction manual for building a character of faith and righteousness.  The first section of intense scrutiny is a case study for each of us to emulate.  The first lesson in this instruction manual:  when in difficulties and uncertainty, pray!  The second lesson directly follows from the first:  God is there and will prosper His faithful children.

       “Lord, according to my faith…, wilt thou…”

            -His petition here is in exact accordance to what he earlier preached (verse 12) to his brothers.  Not only are his actions perfectly aligned to his speech/preaching, but it is ironic that the principle that allows him to overcome the threat/power of Laman and Lemuel is exactly what he counseled them to do and which they turned their backs on and fought against.  When they would not bring themselves in accord to truth, the truth eventually subdued them and stifled their insurrection è the truth always overcomes the evil opposed to it.

       “give me strength”

            -the Lord is not against endowing with physical strength to accomplish his purposes, even if the result is heavenly assistance when violence or near violence is involved.  But notice that a prerequisite, actually the necessary forerunner, of physical strength is spiritual power, not the reverse.  Spiritual ability is so much more important than physical endurance. Nephi’s, Captain Moroni’s and the 2000 warrior’s power was founded on their spiritual uprightness, not their military drilling or physical training.

            -spiritual strength (including faith and purity) enables physical, intellectual and emotional strength.  The source of our abilities is in our spiritual being.  How spiritually fit are you?  What regimen of spiritual conditioning have you been following?  One of the purposes of mortality that could not be accomplished in the first estate is to develop spiritual strength, specifically strength that would gain fuller expression with the conditions of mortality (addition of a body, of faith and unrestricted choice, etc.).  The successful development of spiritual strength will unlock privileges and abilities that we can’t comprehend until we obtain a glorified body.  It is in mortality, however, w  We will fail to develop the spiritual capacity that is necessary for us to qualify for the activities for which we were created.  Every sin, every neglect of opportunity, every time we opt out of a potential for spiritual exercise, we are forfeiting spiritual growth.  This certainly happens when we violate commandments and engage forthright in sin but our spiritual lethargy more often takes form when we fail to do things:  when we fail to magnify our callings, when we fail to serve others, when we fail to consume the scriptures, when we fail to proactively love our neighbor, when we shrink from sacrifices.  These are the daily –frequently the small and unremarkable- calisthenics that build spiritual muscles almost imperceptively over time.

here this strength training occurs and if Satan can cause us to neglect the spiritual reality and become consumed with the physical nature of our being (our appetites, our abilities, our form, all with a priority on the reality of time) then he will preempt the reason we came into mortality and severely retard our growth.

            -with all that the  books of Nephi are to teach us –the major themes and messages- of these, one of the most important is to see the growth of Nephi.  How does he become so great?  Why does his growth exceed not only Laman and Lemuel’s but also Lehi’s?  By this point Nephi’s faith is unshaken!  His growth has been phenomenal, what has allowed this?  What are the things he has experienced?  How has he reacted?

            We should not fail to recognize that while Nephi is privileged to glorious theophany's, he has also endured (always before the sacred visitations; hence “you receive no witness until after the trial of your faith”) violent and intense trials/experiences.  For example, he has been beaten up at least twice so far.