Tag Archives: judgment

#BOMTC 2 Nephi 32-Jacob 1: From Nephi to Jacob

These pages mark a major transition in the Book of Mormon. Nephi’s final words are found in 2 Nephi 32-33, and once again we find his great anxiety for our welfare and his pattern for plainness (2 Nephi 32:8; 33:3-9). His final words are an invitation to “hearken unto these words and believe in Christ” (2 Nephi 33:10-15). A more simple, yet perfectly suited ending could not have been better for Nephi’s writings:

“for thus hath the Lord commanded me, and I must obey” (2 Nephi 33:15).

No wonder Nephi’s name seems to spring from our lips so effortlessly when illustrating examples of obedience!

#BOMTC Day 20, April 26~2 Nephi 32-Jacob 1 or Pages 115-120 FEAST Upon the Words of Christ

Jacob inherits Nephi’s Small Plates and is given instruction on what should be recorded on them (Jacob 1:1-4). Jacob is not at all new to the Book of Mormon. In fact, much of 2 Nephi is actually Nephi recording Jacob’s teaching and preaching. Many of our favorite teachings from 2 Nephi came from Jacob (2 Nephi 9 is just one example). As Nephi dies, Jacob takes ecclesiastical responsibility for the Nephite society. Unfortunately, the Nephites are struggling with quite a few spiritual problems (Jacob 1:15-16).

Reminiscent of many prophets before, and others yet to come, Jacob uses the Temple as his stage for calling the people to repentance. Nephi’s “plainness” seems to have had an effect on Jacob’s preaching (Jacob 2:11). Jacob must now help the people overcome their love of riches (v. 12), their pride (vv. 13-21), and their immorality (vv. 23-35). It’s a tough job, but Jacob has been called of God and is capable of the task at hand (Jacob 1:17-19; 2:1-7)!

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#BOMTC 2 Nephi 29-31: Dueling Doctrines

2 Nephi 28 exposes the “false and vain and foolish doctrines” of the devil (v.9). Pride seems to be the main reason for people embracing Satan’s system of justification (vv. 12,13,14,15). Unlike Nephi, whose main concern is to teach with such “plainness” that “no man can err” (2 Ne 25:7,20,28), Satan prefers the “precepts of men” which lead people to “err” (2 Ne 28:14). His tactics were also exposed in 2 Nephi 9:20-22. Perhaps some of these have even worked on you and me. Nephi is quick to warn us of accepting such tempting SIN-speration. Just take a look at the number of “wo’s” that are found in vv. 15-32. One way to define wo is “grief, sorrow, misery”. Not a very tempting doctrine in the end.

It's a-MAZE-ing how Satan can get us off of the Lord's simple gospel path.

It’s a-MAZE-ing how Satan can get us off of the Lord’s simple gospel path.

However, Satan is very persuasive, and if he can’t get you to accept his doctrine, then you will have to reject God’s doctrine. This seems to be the message of 2 Nephi 29. Instead of embracing the Book of Mormon as Another Testament of Jesus Christ, Satan is able to convince people that “there cannot be any more Bible”, nor is there need for more of God’s word (v. 3). In this chapter it is actually the Lord explaining to us that there is absolutely no way that this should be a reasonable thought (2 Nephi 28:30 is the transition from Nephi writing to the Lord speaking. Chapter 29 begins with the word “But”, and is a continuation of the Lord speaking.) The Lord runs through a series of questions to help us understand this (vv.  4-8). He then goes on to explain that there are other books that have been written by the lost tribes of Israel that will also be added to the records of the Jews and the Nephites (vv. 9-14. See also an object lesson about the gathering of Israel that uses the Bible and The Book of Mormon as an illustration in, Ezekiel 37:15-20). I think that God gets His point across quite well.

See "Why Do We Need the Book of Mormon", New Era, April 2013 and “The Book of Mormon—a Book from God,” Liahona and Ensign, Nov. 2011, 75

See “Why We Need the Book of Mormon“, New Era, April 2013 and “The Book of Mormon—a Book from God,” Ensign, Nov. 2011, 75

Elder L. Tom Perry, of the Quorum of the Twelve Apostles, put it this way:

“Neither the Bible nor the Book of Mormon in and of themselves is sufficient. Both are necessary for us to teach and learn about the full and complete doctrine of Christ. The need for the other does not diminish either one of them. Both the Bible and the Book of Mormon are necessary for our salvation and exaltation. As President Ezra Taft Benson so powerfully taught, ‘When used together, the Bible and the Book of Mormon confound false doctrines’ (“A New Witness for Christ,” Ensign, Nov. 1984, 8).” (“The Power of Deliverance“, Ensign, May 2012) See my another #BOMTC here for more on this.

In 2 Nephi 30 Nephi is speaking again and he will use the next two chapters to explain to us THE DOCTRINE OF CHRIST (2 Nephi 31:2,21). Chapter 30 is Nephi’s argument for the Book of Mormon and its power to help gather both the Gentiles and the House of Israel.

Chapter 31 is an illustration of “the doctrine of Christ” (vv. 2,21), using Jesus as the example. However, it is not all Nephi. Both the Father and the Son are quoted in this chapter (vv. 11,12,15,20) as they testify of “the doctrine of Christ”. I will leave it to you to discover this doctrine and contrast it with the doctrine proposed by Satan in 2 Nephi 28. A good talk to go along with these chapters was given by Elder D. Todd Christofferson, “The Doctrine of Christ,” during the April 2012 Annual General Conference.

The Doctrine of Christ

In the Church today, just as anciently, establishing the doctrine of Christ or correcting doctrinal deviations is a matter of divine revelation.

We have seen of late a growing public interest in the beliefs of The Church of Jesus Christ of Latter-day Saints. This is something we welcome because, after all, our fundamental commission is to teach the gospel of Jesus Christ, His doctrine, in all the world (see Matthew 28:19–20; D&C 112:28). But we must admit there has been and still persists some confusion about our doctrine and how it is established. That is the subject I wish to address today.

The Savior taught His doctrine in the meridian of time, and His Apostles struggled mightily to preserve it against a barrage of false tradition and philosophy. New Testament Epistles cite numerous incidents demonstrating that serious and widespread apostasy was already under way during the Apostles’ ministry.1

The centuries that followed were illuminated by occasional rays of gospel light until, in the 19th century, a brilliant dawn of Restoration broke upon the world, and the gospel of Christ, full and complete, was once again upon the earth. This glorious day began when, in “a pillar of light … above the brightness of the sun” (Joseph Smith—History 1:16), God the Father and His Beloved Son, Jesus Christ, visited young Joseph Smith and initiated what would become a virtual flood of revelation linked with divine power and authority.

In these revelations we find what might be termed the core doctrine of the Church of Jesus Christ reestablished upon the earth. Jesus Himself defined that doctrine in these words recorded in the Book of Mormon: Another Testament of Jesus Christ:

“This is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me.

“And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.

“And whoso believeth not in me, and is not baptized, shall be damned.

“… And whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost. …

“Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them” (3 Nephi 11:32–35, 39).

This is our message, the rock upon which we build, the foundation of everything else in the Church. Like all that comes from God, this doctrine is pure, it is clear, it is easy to understand—even for a child. With glad hearts, we invite all to receive it.

In The Church of Jesus Christ of Latter-day Saints, “we believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God” (Articles of Faith 1:9). This is to say that while there is much we do not yet know, the truths and doctrine we have received have come and will continue to come by divine revelation. In some faith traditions, theologians claim equal teaching authority with the ecclesiastical hierarchy, and doctrinal matters may become a contest of opinions between them. Some rely on the ecumenical councils of the Middle Ages and their creeds. Others place primary emphasis on the reasoning of post-apostolic theologians or on biblical hermeneutics and exegesis. We value scholarship that enhances understanding, but in the Church today, just as anciently, establishing the doctrine of Christ or correcting doctrinal deviations is a matter of divine revelation to those the Lord endows with apostolic authority.2

In 1954, President J. Reuben Clark Jr., then a counselor in the First Presidency, explained how doctrine is promulgated in the Church and the preeminent role of the President of the Church. Speaking of members of the First Presidency and Quorum of the Twelve Apostles, he stated: “[We] should [bear] in mind that some of the General Authorities have had assigned to them a special calling; they possess a special gift; they are sustained as prophets, seers, and revelators, which gives them a special spiritual endowment in connection with their teaching of the people. They have the right, the power, and authority to declare the mind and will of God to his people, subject to the over-all power and authority of the President of the Church. Others of the General Authorities are not given this special spiritual endowment and authority covering their teaching; they have a resulting limitation, and the resulting limitation upon their power and authority in teaching applies to every other officer and member of the Church, for none of them is spiritually endowed as a prophet, seer, and revelator. Furthermore, as just indicated, the President of the Church has a further and special spiritual endowment in this respect, for he is the Prophet, Seer, and Revelator for the whole Church.”3

How does the Savior reveal His will and doctrine to prophets, seers, and revelators? He may act by messenger or in His own person. He may speak by His own voice or by the voice of the Holy Spirit—a communication of Spirit to spirit that may be expressed in words or in feelings that convey understanding beyond words (see 1 Nephi 17:45; D&C 9:8). He may direct Himself to His servants individually or acting in council (see 3 Nephi 27:1–8).

I cite two illustrations from the New Testament. The first was a revelation directed to the head of the Church. Early in the book of Acts, we find the Apostles of Christ declaring the gospel message only to Jews, following the pattern of Jesus’s ministry (see Matthew 15:24), but now, in the Lord’s timetable, the time had come for a change. In Joppa, Peter had a dream in which he saw a variety of animals lowered to earth from heaven in “a great sheet knit at the four corners” (Acts 10:11) and was commanded to “kill, and eat” (Acts 10:13). Peter was reluctant since at least some of the animals were “unclean” under the law of Moses, and Peter had never violated the commandment against eating such. Nevertheless, the voice said to Peter in his dream, “What God hath cleansed, that call not thou common” (Acts 10:15).

The meaning of this dream became clear when soon afterward, several men sent from the Roman centurion Cornelius arrived at Peter’s lodging with a request that he come teach their master. Cornelius had gathered a sizable group of relatives and friends, and finding them expectantly waiting to receive his message, Peter said:

“God hath shewed me that I should not call any man common or unclean. …

“… Of a truth I perceive that God is no respecter of persons:

“But in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:28, 34–35; see also verses 17–24).

“While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

“And they [who accompanied Peter] were astonished … because that on the Gentiles also was poured out the gift of the Holy Ghost.

“… Then answered Peter,

“Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” (Acts 10:44–47).

By this experience and revelation to Peter, the Lord modified the practice of the Church and revealed a more complete doctrinal understanding to His disciples. And so the preaching of the gospel expanded to encompass all mankind.

Later in the book of Acts, we find another somewhat related illustration, this time showing how revelation on matters of doctrine may come in a council setting. A controversy arose about whether circumcision required under the law of Moses should carry over as a commandment in the gospel and Church of Christ (see Acts 15:1, 5). “And the apostles and elders came together for to consider … this matter” (Acts 15:6). Our record of this council is certainly incomplete, but we are told that after “much disputing” (Acts 15:7), Peter, the senior Apostle, rose up and declared what the Holy Spirit had confirmed to him. He reminded the council that when the gospel began to be preached to the uncircumcised Gentiles in the house of Cornelius, they received the Holy Ghost just as had the circumcised Jewish converts. God, he said, “put no difference between us and them, purifying their hearts by faith.

“Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

“But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they” (Acts 15:9–11; see also verse 8).

After Paul, Barnabas, and perhaps others spoke in support of Peter’s declaration, James moved that the decision be implemented by letter to the Church, and the council was united “with one accord” (Acts 15:25; see also verses 12–23). In the letter announcing their decision, the Apostles said, “It seemed good to the Holy Ghost, and to us” (Acts 15:28), or in other words, this decision came by divine revelation through the Holy Spirit.

These same patterns are followed today in the restored Church of Jesus Christ. The President of the Church may announce or interpret doctrines based on revelation to him (see, for example, D&C 138). Doctrinal exposition may also come through the combined council of the First Presidency and Quorum of the Twelve Apostles (see, for example, Official Declaration 2). Council deliberations will often include a weighing of canonized scriptures, the teachings of Church leaders, and past practice. But in the end, just as in the New Testament Church, the objective is not simply consensus among council members but revelation from God. It is a process involving both reason and faith for obtaining the mind and will of the Lord.4

At the same time it should be remembered that not every statement made by a Church leader, past or present, necessarily constitutes doctrine. It is commonly understood in the Church that a statement made by one leader on a single occasion often represents a personal, though well-considered, opinion, not meant to be official or binding for the whole Church. The Prophet Joseph Smith taught that “a prophet [is] a prophet only when he [is] acting as such.”5 President Clark, quoted earlier, observed:

“To this point runs a simple story my father told me as a boy, I do not know on what authority, but it illustrates the point. His story was that during the excitement incident to the coming of [Johnston’s] Army, Brother Brigham preached to the people in a morning meeting a sermon vibrant with defiance to the approaching army, and declaring an intention to oppose and drive them back. In the afternoon meeting he arose and said that Brigham Young had been talking in the morning, but the Lord was going to talk now. He then delivered an address, the tempo of which was the opposite from the morning talk. …

“… The Church will know by the testimony of the Holy Ghost in the body of the members, whether the brethren in voicing their views are ‘moved upon by the Holy Ghost’; and in due time that knowledge will be made manifest.”6

The Prophet Joseph Smith confirmed the Savior’s central role in our doctrine in one definitive sentence: “The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.”7 Joseph Smith’s testimony of Jesus is that He lives, “for [he] saw him, even on the right hand of God; and [he] heard the voice bearing record that he is the Only Begotten of the Father” (D&C 76:23; see also verse 22). I appeal to all who hear or read this message to seek through prayer and study of the scriptures that same witness of the divine character, the Atonement, and the Resurrection of Jesus Christ. Accept His doctrine by repenting, being baptized, receiving the gift of the Holy Ghost, and then throughout your life following the laws and covenants of the gospel of Jesus Christ.

As our Easter celebration approaches, I express my own witness that Jesus of Nazareth was and is the Son of God, the very Messiah of ancient prophecy. He is the Christ, who suffered in Gethsemane, died on the cross, was buried, and who indeed rose again the third day. He is the resurrected Lord, through whom we shall all be resurrected and by whom all who will may be redeemed and exalted in His heavenly kingdom. This is our doctrine, confirming all prior testaments of Jesus Christ and stated anew for our own time. In the name of Jesus Christ, amen.

REFERENCES:

  1. See Neal A. Maxwell, “From the Beginning,” Ensign, Nov. 1993, 18–19:“James decried ‘wars and fightings among’ the Church (James 4:1). Paul lamented ‘divisions’ in the Church and how ‘grievous wolves’ would not spare ‘the flock’ (1 Cor. 11:18; Acts 20:29–31). He knew an apostasy was coming and wrote to the Thessalonians that Jesus’ second coming would not occur ‘except there come a falling away first’; further advising that ‘iniquity doth already work’ (2 Thes. 2:3, 7).“Near the end, Paul acknowledged how very extensive the falling away was: ‘All they which are in Asia be turned away from me’ (2 Tim. 1:15). …“Widespread fornication and idolatry brought apostolic alarm (see 1 Cor. 5:9; Eph. 5:3; Jude 1:7). John and Paul both bemoaned the rise of false Apostles (see 2 Cor. 11:13; Rev. 2:2). The Church was clearly under siege. Some not only fell away but then openly opposed. In one circumstance, Paul stood alone and lamented that ‘all men forsook me’ (2 Tim. 4:16). He also decried those who ‘subvert[ed] whole houses’ (Titus 1:11).“Some local leaders rebelled, as when one, who loved his preeminence, refused to receive the brethren (see 3 Jn. 1:9–10).“No wonder President Brigham Young observed: ‘It is said the Priesthood was taken from the Church, but it is not so, the Church went from the Priesthood’ (in Journal of Discourses, 12:69).”In the course of time, as Elder Maxwell expressed it, “reason, the Greek philosophical tradition, dominated, then supplanted, reliance on revelation, an outcome probably hastened by well-intentioned Christians wishing to bring their beliefs into the mainstream of contemporary culture. …“… Let us [too] be wary about accommodating revealed theology to conventional wisdom” (Ensign, Nov. 1993, 19–20).

  2. Apostles and prophets such as Joseph Smith declare God’s word, but in addition, we believe men and women generally and even children can learn from and be guided by divine inspiration in response to prayer and study of the scriptures. Just as in the days of the ancient Apostles, members of the Church of Jesus Christ are given the gift of the Holy Ghost, which facilitates an ongoing communication with their Heavenly Father, or, in other words, personal revelation (see Acts 2:37–38). In this way, the Church becomes a body of committed, spiritually mature individuals whose faith is not blind but seeing—informed and confirmed by the Holy Spirit. This is not to say that every member speaks for the Church or can define its doctrines but that each can receive divine guidance in dealing with the challenges and opportunities of his or her life.

  3. J. Reuben Clark Jr., “When Are Church Leaders’ Words Entitled to Claim of Scripture?”Church News, July 31, 1954, 9–10; see also Doctrine and Covenants 28:1–2, 6–7, 11–13.

  4. The required preparation and qualifications for council participants are “righteousness, … holiness, and lowliness of heart, meekness and long suffering, … faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity;“Because the promise is, if these things abound in them they shall not be unfruitful in the knowledge of the Lord” (Doctrine and Covenants 107:30–31).

  5. Joseph Smith, in History of the Church, 5:265.

  6. J. Reuben Clark Jr., “Church Leaders’ Words,” 10. Of the story his father told him about Brigham Young, President Clark further wrote:“I do not know if this ever happened, but I say it illustrates a principle—that even the President of the Church, himself, may not always be ‘moved upon by the Holy Ghost,’ when he addresses the people. This has happened about matters of doctrine (usually of a highly speculative character) where subsequent Presidents of the Church and the peoples themselves have felt that in declaring the doctrine, the announcer was not ‘moved upon by the Holy Ghost.’“How shall the Church know when these adventurous expeditions of the brethren into these highly speculative principles and doctrines meet the requirements of the statutes that the announcers thereof have been ‘moved upon by the Holy Ghost’? The Church will know by the testimony of the Holy Ghost in the body of the members, whether the brethren in voicing their views are ‘moved upon by the Holy Ghost’; and in due time that knowledge will be made manifest” (“Church Leaders’ Words,” 10).

  7. Teachings of Presidents of the Church: Joseph Smith (2007), 49.

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#BOMTC 2 Nephi 9: Scriptural Foils

Lets start off with a quote to inspire our study and pondering of the scriptures today. President Joseph Fielding Smith taught that 2 Nephi 9 contains:

 “One of the most enlightening discourses ever delivered in regard to the atonement. It should be carefully read by every person seeking salvation.” (Answers to Gospel Questions, 4:57. Emphasis added.)

Well, that is a powerful statement, by a powerful prophet, about a powerful chapter, in a powerful book! I wrote that quote in my scriptures years ago so I would always remember and consider that before studying 2 Nephi 9.

#BOMTC Day 13, April 19~2 Nephi 9 or (Pages 73-78) Chess Pieces

Starting in verse 10 of 2 Nephi 9, Jacob seems to use a literary technique known as a foil (a person or thing that makes another seem better/worse by contrast). Jewelers do this visually when they put a diamond on black velvet. The black absorbs the light and the diamond refracts it, thus causing the diamond to stand out more than it normally would. Well, since Jacob’s original intent from the last reading was to help us “learn and glorify” the name of God, what would be the perfect foil for God? That’s right… Satan!

#BOMTC Day 13, April 19~2 Nephi 9 or (Pages 73-78) Good VS Bad Signs

Returning our attention to 2 Nephi 9:10 we are able to see the genesis of this foil that Jacob will use: “O how GREAT the goodness of our God, who prepareth a way for our escape from the grasp of this AWFUL monster” (emphasis added). As you continue reading from verse 10 you may want to pay attention to the words GREAT and AWFUL, and what they refer to. Jacob does not want us to miss out on God’s “greatness”, nor does he want you to be ignorant of how “awful” Satan really is. The use of our agency will determine the extent to which we rely on and access the Atonement of Jesus Christ to receive the blessings of the “merciful plan of the great Creator.”

#BOMTC Day 13, April 19~2 Nephi 9 or (Pages 73-78) Good VS Bad Tree

“Remember the GREATNESS of the Holy One of Israel” (2 Nephi 9:40, emphasis added). Life truly is GREAT with God, and AWFUL without Him!

#BOMTC Day 13, April 19~2 Nephi 9 or (Pages 73-78) (3)

 

#BOMTC Day 13, April 19~2 Nephi 9 or (Pages 73-78) (4)

 

#BOMTC Day 13, April 19~2 Nephi 9 or (Pages 73-78) (5)

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#BOMTC 1 Nephi 17-18: What Do You KNOW?

In these pages we find Nephi receiving the command to build a ship. His efforts are mocked by his brothers, Laman and Lemuel (the infamous naysayers); whose rant against Nephi consists of several “we knew” and “we know” statements (1 Nephi 17:19-22). However, Nephi is quick to point out to them the truth about what they really know (1 Nephi 17:25-29,42,46). He reminds them of something similar to a bumper sticker I remember seeing: “Jesus loves you, but I’m His favorite!“(1 Nephi 17:35,40; 1:20. More on this concept can be studied by reading Elder Russell M. Nelson’s article entitled, Divine Love. You must read the footnoted references in the talk for it to make sense–very insightful!).

#BOMTC Day 7, April 13~1 Nephi 17-18 (or Pages 37-42) Jesus Loves You But I'm His Favorite

Nephi is the perfect example of “likening” scriptures. It seems that almost every time that he is trying to persuade someone to follow God he uses an experience from what we now consider the Old Testament (their Brass Plates). In just this one instance he refers to the liberating of the Israelites from bondage, the crossing of the Red Sea and destruction of Pharaoh and his army, the manna, water from the rock, the pillar of light and a cloud by day that led and protected them, their subsequent wondering and regeneration before entering the Promised Land, and even the reason for the current residents being expelled from the land. He caps it all off by reminding them that one can either become RIGHTEOUS or RIPE (1 Nephi 17:35).

This is the perfect LIKENING because they are also going to cross the water to enter a Promised Land. But Nephi is not done yet. In verse 41 he likens his brothers to the faithless and fearful Israelites who had to be chastened and “straitened”. Nephi seems surprised that, after all that the Lord has done, those at Jerusalem are “nearly unto ripeness” (1 Nephi 17:43). He continues to liken Laman and Lemuel to those who are ripening and points out that they are “swift to do iniquity but slow to remember the Lord” (1 Nephi 17:44-45).

Nephi’s words seem to infuriate the already agitated brothers, but the Spirit of God protects Nephi much the way it will when Abinadi testifies before the evil king Noah. Unlike Abinadi’s situation however, Nephi is commanded to “shock” his brethren with a bit of God’s power. It makes sense that the Lord would do this. Being so hard of heart, and so focused on the physical, it seems that the physical is all they will respond to (1 Nephi 17:53-55; 18:20). Interestingly enough, the chapter ends in a very different, yet similar way to its beginning. Laman and Lemuel once again exclaim, “we know“, but this time they are correct in their statements.

Nephi is then instructed by the Lord on how exactly to go about building the ship (1 Nephi 18:1-4), which will become the stage for the next dramatic episode of the “wavering” Laman and Lemuel (1 Nephi 18:9-20). I guess it is not enough to “know”, we must always act on what we “know” to be right, but first we must make sure that what we “know” IS right.

True doctrine, understood, changes attitudes and behavior. The study of the doctrines of the gospel will improve behavior quicker than a study of behavior will improve behavior.

So what do you “KNOW”, and how does that affect your ATTITUDES and ACTIONS? Are you becoming RIGHT or RIPE before God? Remember what Joseph Smith taught the brethren about The Book of Mormon: “I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book.” Happy sailing on your personal journey toward God’s Promised Land–The Celestial Kingdom!

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#BOMTC 1 Nephi 16: “Have [WE] Inquired of the Lord?”

We start off today’s reading with good ol’ Laman and Lemuel in their usual “state of complaint”. Nephi quickly diagnoses their problem as a hard heart (spiritual heart disease), “therefore they did not look unto the Lord as they ought” (1 Nephi 14:3).

#BOMTC Day 6, April 12~1 Nephi 16 (or Pages 31-36) Spiritual Heart Disease

In 1 Nephi 15:7  Laman and Lemuel are complaining that they “cannot understand” the things that their father, Lehi, shared with them about his vision of the Tree of Life and his discourse on the Olive Tree (On a side note, in the ancient world an olive tree was very much a “tree of life”. Olive trees provided Israel with food–nourishment, light–vision, healing–life, and anointing–power. Professor Andrew Skinner put it this way, “It was used to worship God as well as to sustain man. The olive tree and its oil were unequivocally regarded as one of the necessities of life. In fact, nothing from the olive tree went unused in the daily life of Israel. The oil from the fruit (the olives) was used for cooking, lighting, medicine, lubrication, and anointing. Those olives not crushed and pressed were pickled in brine and spices and then eaten. The wood of the olive tree was not only used in constructing buildings but also in making furniture, tools, and carvings and even in crafting the shepherd’s crook or staff. In turn, one may truly say that the olive tree was, and continues to be, a staff of life in the Middle East.” See “Autumn, Olives, and the Atonement,” in Religious Educator 1, no. 1 (2000): 107-121).

Nephi has one simple, and personally tested, question:

#BOMTC Day 6, April 12~1 Nephi 16 (or Pages 31-36) Have Ye Inquired of the Lord

Have ye inquired of the Lord?

I would like to pause at this point to leave the murmurous brothers and focus on US. By this point we have read 30 pages of the Book of Mormon. HAVE WE INQUIRED OF THE LORD? If there is something that WE have not understood, have WE asked for His help? Before WE read, are WE asking for His blessing and guidance? While WE read, are WE asking Him to manifest its veracity to US? Or have WE read 30 pages of Christ-centered/saturated text and not even once thought to “inquire of the Lord?” (1 Nephi 15:8)

Have WE Inquired of the Lord?

Have WE Inquired of the Lord?

Alright, back to Laman (indeed, a “LAME”-man) and Lemuel… their reply to Nephi’s soul-searching question is one of spiritual immaturity, doubt, and convenience: WHY TRY? They say, “We have not [inquired of the Lord]: for the Lord maketh no such thing known unto US” (1 Nephi 15:9, emphasis added). Well, even if they were right in that assumption (and they are not!), couldn’t they at least try? The wording seems to imply that they believe that the Lord will make it know to others, but not them. Pretty convenient for them–don’t give God a chance and you don’t have to do anything yourself either. People do this all the time today. What “sins of omission” may we be committing by simply putting the blame on God without giving Him a chance?

#BOMTC Day 6, April 12~1 Nephi 16 (or Pages 31-36) Sins of Omission

As President Thomas S. Monson is fond of saying, “If we do not TRY, then we do not DO. And if we do not DO, then why are we here?” Laman and Lemuel can blame God and appear correct, to themselves (as I said, people do it all the time today—it’s just convenient). But to Nephi, and you, and I, this is a “LAME”-man response!

"If we do not try, then we do not do." ~ President Thomas S. Monson

“If we do not try, then we do not do.”
~ President Thomas S. Monson

Nephi then asks a few soul-searching questions of them and then bears his witness that “if” they would sincerely give the Lord a chance, even in their lame and corrupt state, God will “surely” make these things “known” unto them (1 Nephi 15:11). Nephi KNOWS! He then goes on to share with them what he has learned by inquiring of the Lord. In the process we not only learn more ourselves about the vision of the Tree of Life, but also the judgment and justice of God (1 Nephi 15:26-36).

Of course Laman and Lemuel cannot feel very good about themselves after hearing the plain truth of God’s judgment and justice. Instead of changing anything though, they once again complain. “Thou hast declared unto us hard things, more than we are able to bear” (1 Nephi 16:1). Wow! Are they serious? It is indeed true that, “the guilty taketh the truth to be hard, for [because] it cutteth them to the very center” (1 Nephi 16:2).

The truth can either CUT us or TOUCH us, it just depends on the condition of our HEART. HARD hearts must be CUT; SOFT hearts need only be TOUCHED. I am sure that as you read the truths in chapter 15 you were touched. However, it appears that the same exact same words will CUT those who are of a hard heart (spiritual heart disease). Nephi leaves them with the perfect reflective “If…, then…” statement to ponder, and an invitation to repent in 1 Nephi 16:3-4.

Well, the families grow and prepare to move on. But before they leave their temporary residence they are given “means” to guide them. Lehi finds a “round ball of curious workmanship” that “pointed the way” they should go on their journey (1 Nephi 16:10). They would indeed need this divine guide, since the wilderness they were entering was called “Shazer”, meaning “twisting” (1 Nephi 16:13). However, with the help of their God-given guide they were able to not only find their way, but also keep to the “most fertile parts” of the wilderness (1 Nephi 16:14,16).

Painted by Ken Corbett

Painted by Ken Corbett

Once again, we depart from the story for a LIKENING moment to ourselves. What has the Lord given us to guide us through our “twisted” journey here on earth? Many of the brethren have compared this divine guide, later identified and being called the Liahona, to God-given guides such as the Holy Ghost, a Patriarchal Blessing, and the Scriptures. And just as the Liahona worked “according to the faith and diligence and heed” they gave to it, we must do the same with “Life’s Liahona’s” that we have been given (1 Nephi 16:28). For, as Nephi said, “thus we see that by SMALL MEANS the Lord can bring about GREAT THINGS (1 Nephi 16:29. See also, Alma 37:6-7—really you need to study the whole chapter of Alma 37 for proper perspective). Are we using “Life’s Liahona’s” to look to the Lord and encounter the “most fertile” parts of the “twisted” wilderness that this world seems to place in front of us?

Laman and Lemuel would not look to the Lord nor inquire of Him. Lehi temporarily lost sight of the Lord as well (1 Nephi 16:20-27). Nephi’s questions properly persuade people to look to the Lord and inquire of Him (1 Nephi 15:8; 16:23).

By the time we come to the end of chapter 16, we find that Nephi was right all along and Laman and Lemuel are left without excuse, because even as they reach an extreme state of rebellion “the voice of the Lord came and did speak many words unto them [Laman and Lemuel], and did chasten them exceedingly” (1 Nephi 16:39). I guess God has left them without excuse and convenience. The fact of the matter is that the Lord did make such things “known unto” them, and they can never deny it. LOOK TO THE LORD! (D&C 6:36-37).

NOTE: It was one year previous to this date, on April 12, 1828 in Harmony, Pennsylvania that Martin Harris went to Joseph Smith’s home (in Harmony), where he began to help with the translation of what would become the 116 Book of Mormon pages from the book of Lehi that were lost. I find it very interesting that it was during pretty much the same time period in 1828 (mid-April to mid-June) that Joseph and Martin translated the 116 pages of the Book of Mormon known to us as the Book of Lehi. Just one year later, Joseph would translate the entire remaining unsealed portion of the Book of Mormon in almost the same amount of time, but with even greater persecution and interruptions. Here is a brief summary from the Doctrine and Covenants and Church History Study Guide for Home Study Seminary Students of what led up to this point:

From mid-April to mid-June 1828, the Prophet Joseph Smith was translating the gold plates while living in Harmony, Pennsylvania. A wealthy farmer and businessman named Martin Harris was acting as scribe while Joseph translated the Book of Mormon. Martin was 22 years older than Joseph and had given Joseph and Emma $50 (which was a substantial amount of money at that time) to relocate to Harmony, where Emma’s family lived, thus helping to support Joseph while he translated the plates. In February 1828, Joseph allowed Martin to take copies of characters from the plates to be authenticated by two professors in New York City (see Joseph Smith—History 1:63–65). Lucy Harris, Martin’s wife, had become increasingly concerned about Martin’s interest and financial involvement in the translation of the plates. She and others began to pressure Martin for evidence of the plates’ existence. To satisfy their concerns, in mid-June Martin requested that Joseph allow him to take the 116 pages of manuscript they had completed to show as evidence.

For some very insightful and informative information on the topic of the translation and the lost manuscript, see the HISTORICAL INTRODUCTION to D&C 10 in the Joseph Smith Paper project.

A couple articles that may interest you and go well with these chapters are:

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#BOMTC Moroni 10: “I Would Exhort You”

A Marvelous Work and a Wonder

Isaiah prophesies of the coming forth of the Book of Mormon

Moroni 10 contains the prophet Moroni’s final words before he sealed up the record to be brought forth by the gift and power of God.

#BOMTC Day 85, June 30~Moroni 10 or Pages 530-531, Moroni buries the plates (5)

About 1,400 years before Joseph Smith received the gold plates, Moroni concluded his father’s record by writing some final exhortations to those who would receive the Book of Mormon in the last days (see Moroni 10:1–2). The word exhort means to urge, advise, caution earnestly, admonish urgently. Moroni used the word nine times in the final chapter of the Book of Mormon.

Book of Mormon Testimonies

Prophets and Apostles discuss the importance of gaining a testimony of the Book of Mormon. (3:46)

Moroni’s first exhortation can be found in Moroni 10:1–2, and “I would exhort you” to look for the remaining exhortations that Moroni felt inspired to include in this final chapter and consider which one applies to you and your current situation in life.

#BOMTC Day 85, June 30~Moroni 10 or Pages 530-531, Moroni 10~4 (1)

Perhaps the most well know exhortations extended by Moroni are those found in Moroni 10:3-5. These verses have always meant a lot to me. I am a living witness of the veracity of the Book of Mormon.

#BOMTC Day 85, June 30~Moroni 10 or Pages 530-531, Moroni buries the plates (2)

As a young man I experimented with Moroni’s exhortations in relation to the Book of Mormon and I found the book to be true. As a father I have also exhorted my children to do the same. On one occasion my oldest son was finishing the Book of Mormon for the first time. He had made a goal for himself to read the entire Book of Mormon before he was baptized. He started on his 7th birthday and read 15 verses a day to finish by his 8th birthday. My wife or I would read each night with him, alternating verses. When we arrived at this second exhortation relating to the Book of Mormon I was reading with him. I asked him if he was going to accept Moroni’s challenge and pray to know for himself that the Book of Mormon is true. He casually responded that he was not going to do so. Surprised by his response, and a bit worried, I asked him why he wasn’t going to do it. With all of the innocence and sincerity of a seven-year-old, but with the wisdom of a sage, he responded with words along these lines:

“I don’t need to pray to know that the Book of Mormon is true. I already feel the Holy Ghost tell me that it is true every time I am reading it.”

#BOMTC Day 85, June 30~Moroni 10 or Pages 530-531, Moroni buries the plates (4)

Well, what can I say to that? That was one of the most exciting moments as a parent that I had experienced up to that point. He is now in high school and has read the Book of Mormon several times since then and continues to affirm its truthfulness and helpfulness in his life. His sister followed his example and also read the Book of Mormon in the year preceding her baptism. She is completed it for the third time on her own as part of The Book of Mormon Translation Challenge 2014.

Mission Accomplished! Finished Reading the Book of Mormon on 8/17/14

Mission Accomplished! 3rd kiddo to finish reading the Book of Mormon (8/17/14)

My next oldest (our third child) also finished reading the Book of Mormon to prepare for his baptism. Most recently, my fourth child prepared for his baptism by also reading the entire Book of Mormon. I have two other young children that I pray will follow the example of their older siblings.

#BOMTC Day 85, June 30~Moroni 10 or Pages 530-531, Moroni buries the plates (1)

When my oldest son finished the Book of Mormon that first time I asked him, “What will you read tomorrow?” His response was, “I will start at the beginning of the Book of Mormon again.”

YAAAAY!!!

And that leads me to my “exhortation” for you: DON’T EVER STOP STUDYING THE SCRIPTURES!

We don’t have long to go until we finish the #BOMTC, so start thinking NOW about what you will study starting July 1st. Maybe it will be a slower study of the Book of Mormon, or maybe you have enjoyed the quick-paced study and would like to finish the entire standard works in the next year. Whatever it is, start planning today so that you are ready to go!

#BOMTC Day 85, June 30~Moroni 10 or Pages 530-531, Moroni 10~32 (1)

A Book with a Promise

The Book of Mormon is a book with a promise. Although its history is compelling by itself, it is a book of scriptural significance that should be received and read under the influence of the Holy Ghost.

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#BOMTC 3 Nephi 14-16: To Judge, or Not to Judge

JUDGING: It’s a pretty delicate topic, right?

I don’t want to create any confusion, contention, or conflicted feelings when people are done reading this post; so I will make sure that I don’t share my own opinion, but rather present the message the Lord has already given on this topic through His Authorized Servants and Sacred Sources.

I will share MANY resources today, not just because judging can be a sensitive topic, but mostly because it is such an IMPORTANT topic to understand. It is well worth our time to read/watch/listen to whatever the Lord has taught us about judging.

Through the Prophet Joseph Smith, the Lord revealed the following admonition to each of us:

“Now these are the words which Jesus taught his disciples that they should say unto the people. Judge not unrighteously, that ye be not judged; but judge righteous judgment.” (Joseph Smith Translation Matt. 7:1–2)

You will probably want to make sure that you have that footnote marked in your scriptures for Matthew 7:1-2, and you may want to include a reference for it at 3 Nephi 14:1-2.

Okay, so now what? Well, it seems to me that Christ illustrates exactly what he is talking about in 3 Nephi 14–ALL 27 verses. Pay attention to some of the words that are used by Jesus in this very chapter that show how He describes different types of people:

  • hypocrite
  • dogs
  • swine
  • false prophets
  • ravening wolves
  • corrupt tree
  • ye that work iniquity
  • foolish man

At first it may seem strange to us that Jesus, the one who is love, would use such words to describe others, but that is exactly what He did. He taught us how to make “righteous judgment” (intermediate judgment), while at the same time withholding “final judgement”.

#BOMTC Day 69, June 14~3 Nephi 14-16 or Pages 435-440, Mote VS Beam (1)

3 Nephi 13:3-5

Learning to make righteous intermediate judgment is so important because if we don’t we will suffer the consequences that the Savior also spoke of in these verses:

“lest they trample them under their feet, and turn again and rend you, which leadeth to destruction, cast into the fire, depart from me, and great was the fall of it.”

So out of all the topics in 3 Nephi 14-16, I feel that the most important thing that I can do is share MANY resources with you that will help you to understand and learn to make righteous intermediate judgments.

PLEASE, take your time to try and understand EVERYTHING included in this post before you pass judgment on it and send angry comments my way. My desire is not to cause problems or create controversy. I just want to help all of us understand how to do exactly what Jesus has asked us to do, so that we can be like those in this chapter whom He judged as being a “good tree” and a “wise man“.

So here we go! You may have to bookmark this page and come back to it later if you do not have a good amount of time to put some serious study into this soul-saving topic.

Lets begin with what has been posted on the TOPICS page on LDS.ORG under “Judging Others“:

“Judgment is an important use of our agency and requires great care, especially when we make judgments about other people. All our judgments must be guided by righteous standards. Only God, who knows each individual’s heart, can make final judgments of individuals.

“Sometimes people feel that it is wrong to judge others in any way. While it is true that we should not condemn others or judge them unrighteously, we will need to make judgments of ideas, situations, and people throughout our lives. The Lord has given many commandments that we cannot keep without making judgments. For example, He has said: “Beware of false prophets. . . . Ye shall know them by their fruits” (Matthew 7:15-16) and “Go ye out from among the wicked” (D&C 38:42). We need to make judgments of people in many of our important decisions, such as choosing friends, voting for government leaders, and choosing a spouse.

“The Lord gave a warning to guide us in our judgment of others: “With what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother: Let me pull the mote out of thine eye—and behold, a beam is in thine own eye? Thou hypocrite, first cast the beam out of thine own eye; and then shalt thou see clearly to cast the mote out of thy brother’s eye” (3 Nephi 14:2-5).

#BOMTC Day 69, June 14~3 Nephi 14-16 or Pages 435-440, Mote VS Beam

“In this scripture passage the Lord teaches that a fault we see in another is often like a tiny speck in that person’s eye, compared to our own faults, which are like an enormous beam in our eyes. Sometimes we focus on others’ faults when we should instead be working to improve ourselves.

“Our righteous judgments about others can provide needed guidance for them and, in some cases, protection for us and our families. We should approach any such judgment with care and compassion. As much as we can, we should judge people’s situations rather than judging the people themselves. Whenever possible, we should refrain from making judgments until we have an adequate knowledge of the facts. And we should always be sensitive to the Holy Spirit, who can guide our decisions. Alma’s counsel to his son Corianton is a helpful reminder: “See that you are merciful unto your brethren; deal justly, judge righteously, and do good continually” (Alma 41:14).”

I love the simplicity and applicability of that entry!

The Guide to the Scriptures defines Judgement as to following: To evaluate behavior in relation to the principles of the gospel; to decide; to discern good from evil.” It also provides LOTS of scriptures that define, describe, and illustrate righteous intermediate judgment.

My next favorite resource that helps me understand how to make righteous intermediate judgement come from a talk by Elder Dallin H. Oaks, given on 1 March 1998 at Brigham Young University entitled, ““Judge Not” and Judging“. Something to keep in mind is that Elder Oaks served on the Supreme Court for the State of Utah, and that he spent is “professional life” studying, teaching, and practicing the law on which our society judges.

“Judge Not” and Judging

There are two kinds of judging: final judgments, which we are forbidden to make, and intermediate judgments, which we are directed to make, but upon righteous principles.

As a student of the scriptures and as a former judge, I have had a special interest in the many scriptures that refer to judging. The best known of these is “Judge not, that ye be not judged” (3 Ne. 14:1Matt. 7:1).

I have been puzzled that some scriptures command us not to judge and others instruct us that we should judge and even tell us how to do it. But as I have studied these passages I have become convinced that these seemingly contradictory directions are consistent when we view them with the perspective of eternity. The key is to understand that there are two kinds of judging: final judgments, which we are forbidden to make, and intermediate judgments, which we are directed to make, but upon righteous principles. I will speak about gospel judging.

Final Judgments

First, I speak of the final judgment. This is that future occasion in which all of us will stand before the judgment seat of Christ to be judged according to our works (see 1 Ne. 15:333 Ne. 27:15Morm. 3:20D&C 19:3). Some Christians look on this as the time when individuals are assigned to heaven or hell. With the increased understanding we have received from the Restoration, Latter-day Saints understand the final judgment as the time when all mankind will receive their personal dominions in the mansions prepared for them in the various kingdoms of glory (see D&C 76:111John 14:21 Cor. 15:40–44). I believe that the scriptural command to “judge not” refers most clearly to this final judgment, as in the Book of Mormon declaration that “man shall not … judge; for judgment is mine, saith the Lord” (Morm. 8:20).

Since mortals cannot suppose that they will be acting as final judges at that future, sacred time, why did the Savior command that we not judge final judgments? I believe this commandment was given because we presume to make final judgments whenever we proclaim that any particular person is going to hell (or to heaven) for a particular act or as of a particular time. When we do this—and there is great temptation to do so—we hurt ourselves and the person we pretend to judge.

The effect of one mortal’s attempting to pass final judgment on another mortal is analogous to the effect on an athlete and observers if we could proclaim the outcome of an athletic contest with certainty while it was still under way. A similar reason forbids our presuming to make final judgments on the outcome of any person’s lifelong mortal contest.

The Prophet Joseph Smith said: “While one portion of the human race is judging and condemning the other without mercy, the Great Parent of the universe looks upon the whole of the human family with a fatherly care and paternal regard; … He holds the reins of judgment in His hands; He is a wise Lawgiver, and will judge all men, … ‘not according to what they have not, but according to what they have,’ those who have lived without law, will be judged without law, and those who have a law, will be judged by that law” (Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith [1976], 218).

Thus, we must refrain from making final judgments on people because we lack the knowledge and the wisdom to do so. We would even apply the wrong standards. The world’s way is to judge competitively between winners and losers. The Lord’s way of final judgment will be to apply His perfect knowledge of the law a person has received and to judge on the basis of that person’s circumstances, motives, and actions throughout his or her entire life (see Luke 12:47–48John 15:222 Ne. 9:25).

Even the Savior, during His mortal ministry, refrained from making final judgments. We see this in the account of the woman taken in adultery. After the crowd who intended to stone her had departed, Jesus asked her about her accusers. “Hath no man condemned thee?” (John 8:10). When she answered no, Jesus declared, “Neither do I condemn thee: go, and sin no more” (John 8:11). In this context the word condemn apparently refers to the final judgment (see John 3:17).

The Lord obviously did not justify the woman’s sin. He simply told her that He did not condemn her—that is, He would not pass final judgment on her at that time. This interpretation is confirmed by what He then said to the Pharisees: “Ye judge after the flesh; I judge no man” (John 8:15). The woman taken in adultery was granted time to repent, time that would have been denied by those who wanted to stone her.

The Savior gave this same teaching on another occasion: “And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world” (John 12:47).

From all of this we see that the final judgment is the Lord’s and that mortals must refrain from judging any human being in the final sense of concluding or proclaiming that he or she is irretrievably bound for hell or has lost all hope of exaltation.

Intermediate Judgments

In contrast to forbidding mortals to make final judgments, the scriptures require mortals to make what I will call “intermediate judgments.” These judgments are essential to the exercise of personal moral agency. Our scriptural accounts of the Savior’s mortal life provide the pattern. He declared, “I have many things to say and to judge of you” (John 8:26) and “For judgment I am come into this world, that they which see not might see” (John 9:39).

During His mortal ministry the Savior made and acted upon many intermediate judgments, such as when He told the Samaritan woman of her sinful life (see John 4:17–19), when He rebuked the scribes and Pharisees for their hypocrisy (see Matt. 15:1–9Matt. 23:1–33), and when He commented on the comparative merit of the offerings of the rich men and of the widow’s mites (see Mark 12:41–44).

Church leaders are specifically commanded to judge. Thus, the Lord said to Alma: “Whosoever transgresseth against me, him shall ye judge according to the sins which he has committed; and if he confess his sins before thee and me, and repenteth in the sincerity of his heart, him shall ye forgive, and I will forgive him also. …

“… And whosoever will not repent of his sins the same shall not be numbered among my people” (Mosiah 26:29, 32).

Similarly, in modern revelation the Lord appointed the bishop to be a “judge in Israel” to judge over property and transgressions (D&C 58:17;D&C 107:72).

The Savior also commanded individuals to be judges, both of circumstances and of other people. Through the prophet Moses, the Lord commanded Israel, “Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour” (Lev. 19:15).

On one occasion the Savior chided the people, “Why even of yourselves judge ye not what is right?” (Luke 12:57). On another occasion he said, “Judge not according to the appearance, but judge righteous judgment” (John 7:24).

We must, of course, make judgments every day in the exercise of our moral agency, but we must be careful that our judgments of people are intermediate and not final. Thus, our Savior’s teachings contain many commandments we cannot keep without making intermediate judgments of people: “Give not that which is holy unto the dogs, neither cast ye your pearls before swine” (Matt. 7:6); “Beware of false prophets. … Ye shall know them by their fruits” (Matt. 7:15–16); and “Go ye out from among the wicked” (D&C 38:42).

We all make judgments in choosing our friends, in choosing how we will spend our time and our money, and, of course, in choosing an eternal companion. Some of these intermediate judgments are surely among those the Savior referenced when He taught that “the weightier matters of the law” include judgment (Matt. 23:23).

The scriptures not only command or contemplate that we will make intermediate judgments but also give us some guidance—some governing principles—on how to do so.

Righteous Intermediate Judgment

The most fundamental principle is contained in the Savior’s commandment that we “judge not unrighteously, … but judge righteous judgment” (JST, Matt. 7:1–2, footnote a; see also John 7:24Alma 41:14). Let us consider some principles or ingredients that lead to a “righteous judgment.”

First, a righteous judgment must, by definition, be intermediate. It will refrain from declaring that a person has been assured of exaltation or from dismissing a person as being irrevocably bound for hellfire. It will refrain from declaring that a person has forfeited all opportunity for exaltation or even all opportunity for a useful role in the work of the Lord. The gospel is a gospel of hope, and none of us is authorized to deny the power of the Atonement to bring about a cleansing of individual sins,forgiveness, and a reformation of life on appropriate conditions.

Second, a righteous judgment will be guided by the Spirit of the Lord, not by anger, revenge, jealousy, or self-interest. The Book of Mormon teaches: “For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain … as the daylight is from the dark night.

“For behold, the Spirit of Christ is given to every man, that he may know good from evil” (Moro. 7:15–16).

The Savior taught that one of the missions of the Comforter He would send would be to assist in the judgment of the world by guiding the faithful “into all truth” (John 16:13; see also John 16:8, 11).

Third, to be righteous, an intermediate judgment must be within our stewardship. We should not presume to exercise and act upon judgments that are outside our personal responsibilities. Some time ago I attended an adult Sunday School class in a small town in Utah. The subject was thesacrament, and the class was being taught by the bishop. During class discussion a member asked, “What if you see an unworthy person partaking of the sacrament? What do you do?” The bishop answered, “You do nothing. I may need to do something.” That wise answer illustrates my point about stewardship in judging.

Fourth, we should, if possible, refrain from judging until we have adequate knowledge of the facts. In an essay titled “Sitting in the Seat of Judgment,” the great essayist William George Jordan reminded us that character cannot be judged as dress goods—by viewing a sample yard to represent a whole bolt of cloth (see The Crown of Individuality [1909], 101–5).

In another essay he wrote: “There is but one quality necessary for the perfect understanding of character, one quality that, if man have it, he may dare to judge—that is, omniscience. Most people study character as a proofreader pores over a great poem: his ears are dulled to the majesty and music of the lines, his eyes are darkened to the magic imagination of the genius of the author; that proofreader is busy watching for an inverted comma, a misspacing, or a wrong font letter. He has an eye trained for the imperfections, the weaknesses. …

“We do not need to judge nearly so much as we think we do. This is the age of snap judgments. … [We need] the courage to say, ‘I don’t know. I am waiting further evidence. I must hear both sides of the question.’ It is this suspended judgment that is the supreme form of charity” (“The Supreme Charity of the World,” The Kingship of Self-Control [n.d.], 27–30; emphasis in original).

Someone has said that you cannot slice cheese so fine that it doesn’t have two sides.

Two experiences illustrate the importance of caution in judging. A Relief Society worker visiting a sister in her ward asked whether the woman’s married children ever visited her. Because of a short-term memory loss, this elderly sister innocently answered no. So informed, her visitor and others spoke criticisms of her children for neglecting their mother. In fact, one of her children visited her at least daily, and all of them helped her in many ways. They were innocent of neglect and should not have been judged on the basis of an inadequate knowledge of the facts.

Another such circumstance was described in an Ensign article by BYU professor Arthur R. Bassett. He stated that while teaching an institute class, “I was troubled when one person whispered to another all through the opening prayer. The guilty parties were not hard to spot because they continued whispering all through the class. I kept glaring at them, hoping that they would take the hint, but they didn’t seem to notice. Several times during the hour, I was tempted to ask them to take their conversation outside if they felt it was so urgent—but fortunately something kept me from giving vent to my feelings.

“After the class, one of them came to me and apologized that she hadn’t explained to me before class that her friend was deaf. The friend could read lips, but since I was discussing—as I often do—with my back to the class, writing at the chalkboard and talking over my shoulder, my student had been ‘translating’ for her friend, telling her what I was saying. To this day I am thankful that both of us were spared the embarrassment that might have occurred had I given vent to a judgment made without knowing the facts” (“Floods, Winds, and the Gates of Hell,” Ensign, June 1991, 8).

The scriptures give a specific caution against judging where we cannot know all the facts. King Benjamin taught:

“Perhaps thou shalt say: The man has brought upon himself his misery; therefore I will stay my hand, and will not give unto him of my food, nor impart unto him of my substance that he may not suffer, for his punishments are just—

“But I say unto you, O man, whosoever doeth this the same hath great cause to repent; and except he repenteth of that which he hath done he perisheth forever, and hath no interest in the kingdom of God. …

“And if ye judge the man who putteth up his petition to you for your substance that he perish not, and condemn him, how much more just will be your condemnation for withholding your substance” (Mosiah 4:17–18, 22).

There is one qualification to this principle that we should not judge people without an adequate knowledge of the facts. Sometimes urgent circumstances require us to make preliminary judgments before we can get all of the facts we desire for our decision making.

From time to time some diligent defenders deny this reality, such as the writer of a letter to the editor who insisted that certain publicly reported conduct should be ignored because “in this country you are innocent until you are proven guilty.” The presumption of innocence until proven guilty in a court of law is a vital rule to guide the conduct of a criminal trial, but it is not a valid restraint on personal decisions. There are important restraints upon our intermediate judgments, but the presumption of innocence is not one of them.

Some personal decisions must be made before we have access to all of the facts. Two hypotheticals illustrate this principle: (1) If a particular person has been arrested for child sexual abuse and is free on bail awaiting trial on his guilt or innocence, would you trust him to tend your children while you take a weekend trip? (2) If a person you have trusted with your property has been indicted for embezzlement, would you continue to leave him in charge of your life savings? In such circumstances we do the best we can, relying ultimately on the teaching in modern scripture that we should put our “trust in that Spirit which leadeth to do good—yea, to do justly, to walk humbly, to judge righteously” (D&C 11:12).

fifth principle of a righteous intermediate judgment is that whenever possible we will refrain from judging people and only judge situations. This is essential whenever we attempt to act upon different standards than others with whom we must associate—at home, at work, or in the community. We can set and act upon high standards for ourselves or our homes without condemning those who do otherwise.

For example, I know of an LDS family with an older teenage son who has become addicted to smoking. The parents have insisted that he not smoke in their home or in front of his younger siblings. That is a wise judgment of a situation, not a person. Then, even as the parents take protective measures pertaining to a regrettable situation, they need to maintain loving relations and encourage improved conduct by the precious person.

In an Ensign article, an anonymous victim of childhood sexual abuse illustrates the contrast between judging situations and judging persons. The article begins with heart-wrenching words and with true statements of eternal principles:

“I am a survivor of childhood physical, emotional, and sexual abuse. I no longer view myself as a victim. The change has come from inside me—my attitude. I do not need to destroy myself with anger and hate. I don’t need to entertain thoughts of revenge. My Savior knows what happened. He knows the truth. He can make the judgments and the punishments. He will be just. I will leave it in his hands. I will not be judged for what happened to me, but I will be judged by how I let it affect my life. I am responsible for my actions and what I do with my knowledge. I am not to blame for what happened to me as a child. I cannot change the past. But I can change the future. I have chosen to heal myself and pass on to my children what I have learned. The ripples in my pond will spread through future generations” (“The Journey to Healing,” Ensign, Sept. 1997, 19).

Sixth,forgiveness is a companion principle to the commandment that in final judgments we judge not and in intermediate judgments we judge righteously. The Savior taught, “Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven” (Luke 6:37). In modern revelation the Lord has declared, “I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men” (D&C 64:10).

Pursuing that principle, the author of the Ensign article writes: “Somewhere along the journey of healing comes the essential task of forgiving. Often the command to forgive (see D&C 64:10) seems almost more than one can bear, but this eternal principle can bring lasting peace.”

The Ensign article quotes another survivor of abuse: “I love that truth that although I need to evaluate situations, … I do not need to condemn or judge my abusers nor be part of the punishment. I leave all that to the Lord. I used the principle of forgiveness to strengthen me” (Ensign, Sept. 1997, 22).

Seventh, a final ingredient or principle of a righteous judgment is that it will apply righteous standards. If we apply unrighteous standards, our judgment will be unrighteous. By falling short of righteous standards, we place ourselves in jeopardy of being judged by incorrect or unrighteous standards ourselves. The fundamental scripture on the whole subject of not judging contains this warning: “For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again” (Matt. 7:2; see also 3 Ne. 14:2).

The prophet Mormon taught, “Seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged” (Moro. 7:18).

A standard can be unrighteous because it is too harsh—the consequences are too severe for the gravity of the wrong and the needs of the wrongdoer. I remember a conversation with an LDS newspaperwoman who described what happened when she reported that the Prophet Joseph Smith received the golden plates in 1826, a mistake of one year from the actual date of 1827. She said she received about 10 phone calls from outraged Latter-day Saints who would not accept her admission of error and sincere apology and even berated her with abusive language. I wonder if persons who cannot handle an honest mistake without abusing the individual can stand up to having their own mistakes judged by so severe a standard.

In a BYU devotional address, Professor Catherine Corman Parry gave a memorable scriptural illustration of the consequences of judging by the wrong standards. The scripture is familiar. Martha received Jesus into her house and worked to provide for Him while her sister Mary sat at Jesus’ feet and heard His words.

“But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.

“And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

“But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her” (Luke 10:40–42).

Professor Parry said: “The Lord acknowledges Martha’s care: ‘Martha, Martha, thou art careful and troubled about many things’ (Luke 10:41). Then he delivers the gentle but clear rebuke. But the rebuke would not have come had Martha not prompted it. The Lord did not go into the kitchen and tell Martha to stop cooking and come listen. Apparently he was content to let her serve him however she cared to, until she judged another person’s service: ‘Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me’ (Luke 10:40). Martha’s self-importance, expressed through her judgment of her sister, occasioned the Lord’s rebuke, not her busyness with the meal” (“‘Simon, I Have Somewhat to Say unto Thee’: Judgment and Condemnation in the Parables of Jesus,” in Brigham Young University 1990–91 Devotional and Fireside Speeches [1991], 116).

In subsequent portions of her talk, Professor Parry observed that in this instance—and also in the example of Simon the Pharisee, who criticized the woman who anointed the feet of the Savior (see Luke 7:36–50)—the Savior took one individual’s judgment of another individual as a standard and applied that judgment back upon the individual who was judging. “Quite literally,” she observes, “they were measured by their own standards and found wanting.

“… While there are many things we must make judgments about, the sins of another or the state of our own souls in comparison to others seems not to be among them. … Our own sins, no matter how few or seemingly insignificant, disqualify us as judges of other people’s sins” (“Simon, I Have Somewhat to Say unto Thee,” 116, 118–19).

I love the words in Susan Evans McCloud’s familiar hymn:

Who am I to judge another
When I walk imperfectly?
In the quiet heart is hidden
Sorrow that the eye can’t see.
Who am I to judge another?
Lord, I would follow thee.

(“Lord, I Would Follow Thee,” Hymns, no. 220)

In one of the monthly General Authority fast and testimony meetings, I heard President James E. Faust say, “The older I get, the less judgmental I become.” That wise observation gives us a standard to live by in the matter of judgments. We should refrain from anything that seems to be a final judgment of any person, manifesting our determination to leave final judgments to the Lord, who alone has the capacity to judge.

In the intermediate judgments we must make, we should take care to judge righteously. We should seek the guidance of the Spirit in our decisions. We should limit our judgments to our own stewardships. Whenever possible we should refrain from judging people until we have an adequate knowledge of the facts. So far as possible, we should judge circumstances rather than people. In all our judgments we should apply righteous standards. And, in all of this we must remember the command to forgive.

There is a doctrine underlying the subject of gospel judging. It was taught when a lawyer asked the Savior, “Which is the great commandment in the law?” (Matt. 22:36). Jesus answered:

“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

“This is the first and great commandment.

“And the second is like unto it, Thou shalt love thy neighbour as thyself.

“On these two commandments hang all the law and the prophets” (Matt. 22:37–40).

Later, in the sublime teachings the Savior gave His Apostles on the eve of His suffering and Atonement, He said: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.

“By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:34–35).

May God bless us that we may have that love and that we may show it in refraining from making final judgments of our fellowman. In those intermediate judgments we are responsible to make, may we judge righteously and with love. The gospel of Jesus Christ is a gospel of love. Our Master whom we seek to serve is, as the scriptures say, a “God of love” (2 Cor. 13:11). May we be examples of His love and His gospel.

Now, if you have made it to this point, then you are probably pretty serious about understanding this topic and making sure that you apply it appropriately in your life. CONGRATULATIONS!

The next resource that I am going to share seems to negate what Elder Oaks taught, but it doesn’t. It is, however, a great way to evaluate how balanced we are when it comes to making righteous intermediate judgments. The expert is from President Dieter F. Uchtdorf’s talk, “The Merciful Obtain Mercy“. (Click on the link to read, watch, or listen to the entire talk.)

Judging Others? Stop It!

“This topic of judging others could actually be taught in a two-word sermon. When it comes to hating, gossiping, ignoring, ridiculing, holding grudges, or wanting to cause harm, please apply the following:

“Stop it!

“It’s that simple. We simply have to stop judging others and replace judgmental thoughts and feelings with a heart full of love for God and His children. God is our Father. We are His children. We are all brothers and sisters. I don’t know exactly how to articulate this point of not judging others with sufficient eloquence, passion, and persuasion to make it stick. I can quote scripture, I can try to expound doctrine, and I will even quote a bumper sticker I recently saw. It was attached to the back of a car whose driver appeared to be a little rough around the edges, but the words on the sticker taught an insightful lesson. It read, “Don’t judge me because I sin differently than you.”

“We must recognize that we are all imperfect—that we are beggars before God. Haven’t we all, at one time or another, meekly approached the mercy seat and pleaded for grace? Haven’t we wished with all the energy of our souls for mercy—to be forgiven for the mistakes we have made and the sins we have committed?

“Because we all depend on the mercy of God, how can we deny to others any measure of the grace we so desperately desire for ourselves? My beloved brothers and sisters, should we not forgive as we wish to be forgiven? . . .

“The people around us are not perfect (see Romans 3:23). People do things that annoy, disappoint, and anger. In this mortal life it will always be that way.

“Nevertheless, we must let go of our grievances. Part of the purpose of mortality is to learn how to let go of such things. That is the Lord’s way.” (President Dieter F. Uchtdorf, “The Merciful Obtain Mercy“)

Are you still with me? AWESOME!

Take a moment to consider what you have learned and felt. Pause to ponder what you need to change in your life right now to begin to implement the Lord’s admonition to make “righteous judgement”. Did you realize that by doing that you are actually making a righteous judgment of yourself?

The following short video is a great illustration of the the principles taught by both Elder Oaks and President Uchtdorf in relation to making “righteous judgment”. It was derived from a talk given by President Thomas S. Monson, entitled,  “Charity Never Faileth” (Ensign, Nov. 2010).

Looking through Windows

We should be careful how we judge others, as we may be looking at them through our own “unclean windows.” Read President Monson’s full address, “Charity Never Faileth”

It is always best to analyze a message in it’s full context, so I am providing President Monson’s talk below with the hope that you will be able to apply his message with greater success.

Charity Never Faileth

Rather than being judgmental and critical of each other, may we have the pure love of Christ for our fellow travelers in this journey through life.Rather than being judgmental and critical of each other, may we have the pure love of Christ for our fellow travelers in this journey through life.

Our souls have rejoiced tonight and reached toward heaven. We have been blessed with beautiful music and inspired messages. The Spirit of the Lord is here. I pray for His inspiration to be with me now as I share with you some of my thoughts and feelings.

I begin with a short anecdote which illustrates a point I should like to make.

A young couple, Lisa and John, moved into a new neighborhood. One morning while they were eating breakfast, Lisa looked out the window and watched her next-door neighbor hanging out her wash.

“That laundry’s not clean!” Lisa exclaimed. “Our neighbor doesn’t know how to get clothes clean!”

John looked on but remained silent.

Every time her neighbor would hang her wash to dry, Lisa would make the same comments.

A few weeks later Lisa was surprised to glance out her window and see a nice, clean wash hanging in her neighbor’s yard. She said to her husband, “Look, John—she’s finally learned how to wash correctly! I wonder how she did it.”

John replied, “Well, dear, I have the answer for you. You’ll be interested to know that I got up early this morning and washed our windows!”

Tonight I’d like to share with you a few thoughts concerning how we view each other. Are we looking through a window which needs cleaning? Are we making judgments when we don’t have all the facts? What do we see when we look at others? What judgments do we make about them?

Said the Savior, “Judge not.” 1 He continued, “Why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?” 2 Or, to paraphrase, why beholdest thou what you think is dirty laundry at your neighbor’s house but considerest not the soiled window in your own house?

None of us is perfect. I know of no one who would profess to be so. And yet for some reason, despite our own imperfections, we have a tendency to point out those of others. We make judgments concerning their actions or inactions.

There is really no way we can know the heart, the intentions, or the circumstances of someone who might say or do something we find reason to criticize. Thus the commandment: “Judge not.”

Forty-seven years ago this general conference, I was called to the Quorum of the Twelve Apostles. At the time, I had been serving on one of the general priesthood committees of the Church, and so before my name was presented, I sat with my fellow members of that priesthood committee, as was expected of me. My wife, however, had no idea where to go and no one with whom she could sit and, in fact, was unable to find a seat anywhere in the Tabernacle. A dear friend of ours, who was a member of one of the general auxiliary boards and who was sitting in the area designated for the board members, asked Sister Monson to sit with her. This woman knew nothing of my call—which would be announced shortly—but she spotted Sister Monson, recognized her consternation, and graciously offered her a seat. My dear wife was relieved and grateful for this kind gesture. Sitting down, however, she heard loud whispering behind her as one of the board members expressed her annoyance to those around her that one of her fellow board members would have the audacity to invite an “outsider” to sit in this area reserved only for them. There was no excuse for her unkind behavior, regardless of who might have been invited to sit there. However, I can only imagine how that woman felt when she learned that the “intruder” was the wife of the newest Apostle.

Not only are we inclined to judge the actions and words of others, but many of us judge appearances: clothing, hairstyles, size. The list could go on and on.

A classic account of judging by appearance was printed in a national magazine many years ago. It is a true account—one which you may have heard but which bears repeating.

A woman by the name of Mary Bartels had a home directly across the street from the entrance to a hospital clinic. Her family lived on the main floor and rented the upstairs rooms to outpatients at the clinic.

One evening a truly awful-looking old man came to the door asking if there was room for him to stay the night. He was stooped and shriveled, and his face was lopsided from swelling—red and raw. He said he’d been hunting for a room since noon but with no success. “I guess it’s my face,” he said. “I know it looks terrible, but my doctor says it could possibly improve after more treatments.” He indicated he’d be happy to sleep in the rocking chair on the porch. As she talked with him, Mary realized this little old man had an oversized heart crowded into that tiny body. Although her rooms were filled, she told him to wait in the chair and she’d find him a place to sleep.

At bedtime Mary’s husband set up a camp cot for the man. When she checked in the morning, the bed linens were neatly folded and he was out on the porch. He refused breakfast, but just before he left for his bus, he asked if he could return the next time he had a treatment. “I won’t put you out a bit,” he promised. “I can sleep fine in a chair.” Mary assured him he was welcome to come again.

In the several years he went for treatments and stayed in Mary’s home, the old man, who was a fisherman by trade, always had gifts of seafood or vegetables from his garden. Other times he sent packages in the mail.

When Mary received these thoughtful gifts, she often thought of a comment her next-door neighbor made after the disfigured, stooped old man had left Mary’s home that first morning. “Did you keep that awful-looking man last night? I turned him away. You can lose customers by putting up such people.”

Mary knew that maybe they had lost customers once or twice, but she thought, “Oh, if only they could have known him, perhaps their illnesses would have been easier to bear.”

After the man passed away, Mary was visiting with a friend who had a greenhouse. As she looked at her friend’s flowers, she noticed a beautiful golden chrysanthemum but was puzzled that it was growing in a dented, old, rusty bucket. Her friend explained, “I ran short of pots, and knowing how beautiful this one would be, I thought it wouldn’t mind starting in this old pail. It’s just for a little while, until I can put it out in the garden.”

Mary smiled as she imagined just such a scene in heaven. “Here’s an especially beautiful one,” God might have said when He came to the soul of the little old man. “He won’t mind starting in this small, misshapen body.” But that was long ago, and in God’s garden how tall this lovely soul must stand! 3

Appearances can be so deceiving, such a poor measure of a person. Admonished the Savior, “Judge not according to the appearance.” 4

A member of a women’s organization once complained when a certain woman was selected to represent the organization. She had never met the woman, but she had seen a photograph of her and didn’t like what she saw, considering her to be overweight. She commented, “Of the thousands of women in this organization, surely a better representative could have been chosen.”

True, the woman who was chosen was not “model slim.” But those who knew her and knew her qualities saw in her far more than was reflected in the photograph. The photograph did show that she had a friendly smile and a look of confidence. What the photograph didn’t show was that she was a loyal and compassionate friend, a woman of intelligence who loved the Lord and who loved and served His children. It didn’t show that she volunteered in the community and was a considerate and concerned neighbor. In short, the photograph did not reflect who she really was.

I ask: if attitudes, deeds, and spiritual inclinations were reflected in physical features, would the countenance of the woman who complained be as lovely as that of the woman she criticized?

My dear sisters, each of you is unique. You are different from each other in many ways. There are those of you who are married. Some of you stay at home with your children, while others of you work outside your homes. Some of you are empty nesters. There are those of you who are married but do not have children. There are those who are divorced, those who are widowed. Many of you are single women. Some of you have college degrees; some of you do not. There are those who can afford the latest fashions and those who are lucky to have one appropriate Sunday outfit. Such differences are almost endless. Do these differences tempt us to judge one another?

Mother Teresa, a Catholic nun who worked among the poor in India most of her life, spoke this profound truth: “If you judge people, you have no time to love them.” 5 The Savior has admonished, “This is my commandment, That ye love one another, as I have loved you.” 6 I ask: can we love one another, as the Savior has commanded, if we judge each other? And I answer—with Mother Teresa: no, we cannot.

The Apostle James taught, “If any … among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s [or woman’s] religion is vain.” 7

I have always loved your Relief Society motto: “Charity never faileth.” 8 What is charity? The prophet Mormon teaches us that “charity is the pure love of Christ.” 9 In his farewell message to the Lamanites, Moroni declared, “Except ye have charity ye can in nowise be saved in the kingdom of God.” 10

I consider charity—or “the pure love of Christ”—to be the opposite of criticism and judging. In speaking of charity, I do not at this moment have in mind the relief of the suffering through the giving of our substance. That, of course, is necessary and proper. Tonight, however, I have in mind the charity that manifests itself when we are tolerant of others and lenient toward their actions, the kind of charity that forgives, the kind of charity that is patient.

I have in mind the charity that impels us to be sympathetic, compassionate, and merciful, not only in times of sickness and affliction and distress but also in times of weakness or error on the part of others.

There is a serious need for the charity that gives attention to those who are unnoticed, hope to those who are discouraged, aid to those who are afflicted. True charity is love in action. The need for charity is everywhere.

Needed is the charity which refuses to find satisfaction in hearing or in repeating the reports of misfortunes that come to others, unless by so doing, the unfortunate one may be benefited. The American educator and politician Horace Mann once said, “To pity distress is but human; to relieve it is godlike.” 11

Charity is having patience with someone who has let us down. It is resisting the impulse to become offended easily. It is accepting weaknesses and shortcomings. It is accepting people as they truly are. It is looking beyond physical appearances to attributes that will not dim through time. It is resisting the impulse to categorize others.

Charity, that pure love of Christ, is manifest when a group of young women from a singles ward travels hundreds of miles to attend the funeral services for the mother of one of their Relief Society sisters. Charity is shown when devoted visiting teachers return month after month, year after year to the same uninterested, somewhat critical sister. It is evident when an elderly widow is remembered and taken to ward functions and to Relief Society activities. It is felt when the sister sitting alone in Relief Society receives the invitation, “Come—sit by us.”

In a hundred small ways, all of you wear the mantle of charity. Life is perfect for none of us. Rather than being judgmental and critical of each other, may we have the pure love of Christ for our fellow travelers in this journey through life. May we recognize that each one is doing her best to deal with the challenges which come her way, and may we strive to do our best to help out.

Charity has been defined as “the highest, noblest, strongest kind of love,” 12 the “pure love of Christ … ; and whoso is found possessed of it at the last day, it shall be well with [her].” 13

“Charity never faileth.” May this long-enduring Relief Society motto, this timeless truth, guide you in everything you do. May it permeate your very souls and find expression in all your thoughts and actions.

I express my love to you, my sisters, and pray that heaven’s blessings may ever be yours. In the name of Jesus Christ, amen.

Notes

  1. Matthew 7:1.
  2. Matthew 7:3.
  3. Adapted from Mary Bartels, “The Old Fisherman,” Guideposts, June 1965, 24–25.
  4. John 7:24.
  5. Mother Teresa, in R. M. Lala, A Touch of Greatness: Encounters with the Eminent (2001), x.
  6. John 15:12.
  7. James 1:26.
  8. 1 Corinthians 13:8.
  9. Moroni 7:47.
  10. Moroni 10:21.
  11. Horace Mann, Lectures on Education (1845), 297.
  12. Bible Dictionary, “Charity.”
  13. Moroni 7:47.

STILL HERE??? Wow, great job!

Alright, now lets see what it was like for one woman who had not applied the principles associated with making “righteous judgment”, and see what we can learn from her experience.

The Civility Experiment

Learn how civility and kindness go much deeper than appearances and quick judgments. (3:54)

Well, what did you learn today? I would LOVE to hear from you.

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Judge Not

A excerpt from “Charity Never Faileth,” Ensign, Nov. 2010, 122. (2:42)


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