Lesson 34 - How Could You Have Forgotten Your God?
Purpose
To help class members recognize the cycle that leads from righteousness to wickedness
and back to righteousness.
Scriptures
Read, ponder, and pray about the following scriptures:
 Helaman 6:1–14. The Lamanites become more righteous than the Nephites. The
people are blessed with peace and prosperity.
 Helaman 6:15–10:1.The Nephites became proud and wicked. Nephi calls the
people to repentance. After witnessing the events surrounding the murder of the
chief judge, some accept Nephi as a prophet, but most remain unrepentant.
 Helaman 10:2 –11:6. The Lord gives Nephi the sealing power. Nephi asks the
Lord to chasten the Nephites by sending a famine.
 Helaman 11:7–38:12. The Nephites humble themselves and repent. The Lord
sends rain at Nephi’s request and again blesses the Nephites with peace and
prosperity. Mormon identifies the cycle of righteousness and wickedness and tells
how to break the cycle.
Recommendations
There are two key elements to this lesson.
 Chapters 10-11. Chapter 10 contains the powerful revelation given to Nephi2
wherein the Lord gives him the power that, whatsoever he asks the Lord will
happen. In Chapter 11, Nephi2 requests there be a famine in the land. We see
that consequences of the famine on the people.
 Chapter 12. This chapter could be called “Mormon’s Lament.” He laments how
prosperity leads to wickedness. This is the only time in the record where Mormon
breaks into his account to share his personal words. Remember, this was written
shortly before the destruction of the Nephite people.
Chapter 6
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“The more part of” the Lamanites are a righteous people, firm in their faith.
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The Nephites have become “hardened, impenitent, and grossly wicked” (v. 2).
There was a strong and active church.
o There was contact between the Nephite and Lamanite church.
“[T]hey did fellowship one with another, and did rejoice one with another, and did
have great joy” (v. 3).
The Lamanites began to send missionaries to the Nephites.
o “[M]any did preach with exceedingly great power and authority, unto the
bringing down many of them into the depths of humility, to be the humble
followers of God and the Lamb” (v. 5).
Not only was the gospel preached, “they did have free intercourse one with
another, to buy and to sell, and to get gain, according to their desire” (v. 8).
See Handout #1 – Chiasmus in Helaman 6:7-13
As the people become wealthy, they began to “set their hearts upon their riches”
and “began to seek to get gain that they might be lifted one above another” (v.
17).
o They “get gain” through murder, robbery, and plundering.
o Nephite society falls apart through internal strife.
See Quote #1
The chief judge, Cezoram, is murdered.
o His son was appointed and later murdered.
See Quote #2
See Quote #3
The Gadianton Robbers were responsible for the murders.
o See Quote #4
The Nephites allowed the Gadianton Robbers to flourish.
The Lamanites used “every means in their power to destroy them off the face of
the earth” (v. 20).
The Nephites They learned the “secret signs, and their secret words; and this
that they might distinguish a brother who had entered into the covenant” (v. 22).
o Their society, in effect, became a counterfeit religion.
o This “religion” was run by Satan.
The Robbers did not obey the law of the land.
o They followed “the laws of their wickedness” (v. 24).
o This resulted in a divided society.
Alma2 instructed Helaman2 that he should “retain all their oaths, and their
covenants, and their agreements in their secret abominations; yea, and all their
signs and their wonders ye shall keep from this people, that they know them not,
lest peradventure they should fall into darkness also and be destroyed” (Alma
37:27).
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o Mormon makes it clear Helaman2 was not the source of this wickedness.
 “[T]hose secret oaths and covenants did not come forth unto
Gadianton from the records which were delivered unto Helaman; but
behold, they were put into the heart of Gadianton by that same
being who did entice our first parents to partake of the forbidden
fruit—27 Yea, that same being who did plot with Cain, that if he
would murder his brother Abel it should not be known unto the world.
And he did plot with Cain and his followers from that time forth” (v.
26).
Satan “is the author of all sin” (v. 30).
o We learn that Satan “is the author of all sin” (v. 30). Mormon wrote
Moroni2, telling him “all things which are good cometh of God; and that
which is evil cometh of the devil; for the devil is an enemy unto God, and
fighteth against him continually, and inviteth and enticeth to sin, and to do
that which is evil continually” (Moroni 7:12
The Nephites had become “exceedingly wicked.”
o They “did build up unto themselves idols” (v. 31).
o Instead of a false god, their idols became their gold and silver.
The wickedness continued for many years, much “to the great sorrow and
lamentation of the righteous” (v. 33).
The Nephites are no longer believers.
o The consequence for the Nephites is that “the Lord began to withdraw
from the Nephites, because of the wickedness and the hardness of their
hearts” (v. 35).
The Lamanites are a righteous people.
King Benjamin taught:
o [A]fter ye have known and have been taught all these things, if ye
should transgress and go contrary to that which has been spoken, that
ye do withdraw yourselves from the Spirit of the Lord, that it may
have no place in you to guide you in wisdom's paths that ye may be
blessed, prospered, and preserved—
I say unto you, that the man that doeth this, the same cometh out in
open rebellion against God; therefore he listeth to obey the evil spirit,
and becometh an enemy to all righteousness; therefore, the Lord has
no place in him, for he dwelleth not in unholy temples (Mosiah 2:36 37).
The Gadianton Robbers took over the government.
The Nephites “turn[ed] their backs upon the poor and meek” (v. 39).
We are constantly warned that this is a very serious offense before God.
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o Let them be before the LORD continually, that he may cut off the
memory of them from the earth. Because that he remembered not to
shew mercy, but persecuted the poor and needy man, that he might
even slay the broken in heart. (Psalms 109:15 - 16)
o Yea, will ye persist in supposing that ye are better one than another;
yea, will ye persist in the persecution of your brethren, who humble
themselves and do walk after the holy order of God, wherewith they
have been brought into this church, having been sanctified by the Holy
Spirit, and they do bring forth works which are meet for repentance—
Yea, and will you persist in turning your backs upon the poor, and the
needy, and in withholding your substance from them? And finally, all ye
that will persist in your wickedness, I say unto you that these are they
who shall be hewn down and cast into the fire except they speedily
repent. (Alma 5:54 - 56)
o Wo unto you rich men, that will not give your substance to the poor,
for your riches will canker your souls; and this shall be your
lamentation in the day of visitation, and of judgment, and of
indignation: The harvest is past, the summer is ended, and my soul is
not saved! (D&C 56:16)
Mormon makes clear “they were in an awful state, and ripening for an everlasting
destruction” (v. 40). This could not continue much longer.
The Prophecy of Nephi, the Son of Helaman—
God threatens the people of Nephi that he will visit them in his anger, to their utter
destruction except they repent of their wickedness. God smiteth the people of Nephi
with pestilence; they repent and turn unto him. Samuel, a Lamanite, prophesies unto the
Nephites.
Comprising chapters 7 to 16 inclusive.
Chapter 7
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While things were getting bad at home, Nephi2 was preaching in the land
northward.
o He was not successful in his efforts. “[T]hey did reject all his words … he
could not stay among them, but returned again unto the land of his nativity”
(v. 3).
Nephi2 returned to a thoroughly corrupt Nephite society.
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See Quote #5
Money was the idol of the Nephites.
Money bought justice.
o The “guilty and the wicked [went] unpunished because of their money” (v.
5).
o The political class wanted to make it easier to “commit adultery, and steal,
and kill, and do according to their own wills” (v. 5).
Nephi2 laments:
o “I could have joyed with him in the promised land; then were his people
easy to be entreated, firm to keep the commandments of God, and slow to
be led to do iniquity; and they were quick to hearken unto the words of the
Lord” (v. 7).
o Of this time, Nephi would write:
 And it came to pass that I, Nephi, did consecrate Jacob and Joseph,
that they should be priests and teachers over the land of my people.
And it came to pass that we lived after the manner of happiness.
2 Nephi 5:26 - 27
We will see that, in spite of his sorrows, he was living in the right time and place.
o The Lord needed Nephi2 and he served the Lord with steadfastness and
righteousness.
Nephi2 returns to his home.
o In his garden, there was a tower.
o Nephi2 was on the tower, praying.
Some men saw him and they went and told a number of others what was
happening.
o A multitude gathered. They desired to know “the cause of so great
mourning for the wickedness of the people” (v. 11).
Seeing the multitude, Nephi2 began to speak to them.
o Why are you here, he asks. Are you here for me to “tell you of your
iniquities” (v. 13).
o He made it clear to the multitude why he was pouring out his soul to God.
 “[Y]e have great need to marvel; yea, ye ought to marvel because ye
are given away that the devil has got so great hold upon your hearts”
(v. 15).
 The devil wants nothing good for us.
 The only thing he wants is to pull us down to hell.
o Nephi2 tells the Nephites to repent of their sins.
o God has forsaken the Nephites because of their choices.
 They have hardened their hearts and turned away from Him.
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 They “will not hearken unto the voice of the good shepherd” (v. 18).
Their sins “have provoked him to anger against you” (v. 18).
It is our sin and iniquity that provokes God.
It is only after we turn from him that He forsakes us and leaves us open to the
workings of the devil.
o If we follow the Good Shepherd, we will receive the protection of God.
The desire of the Nephites was “be praised of men, and … get gold and silver” (v.
21).
o To do this, they murder, plunder, steal, bear lie, and do all manner of
iniquity” (v. 21).
See Quote #6
If the Nephites don’t repent, “this great city, and also all those great cities
which are round about, which are in the land of our possession, shall be taken
away that ye shall have no place in them” (v. 22).
The Lord is more tolerant of the Lamanites than the Nephites.
o The Lamanites “have not sinned against that great knowledge which ye have
received; therefore the Lord will be merciful unto them” (v. 24).
o This is the same warning Alma2 gave the people of Ammonihah.
 For there are many promises which are extended to the Lamanites;
for it is because of the traditions of their fathers that caused them
to remain in their state of ignorance; therefore the Lord will be
merciful unto them and prolong their existence in the land (Alma
9:16).
Nephi2 warns them “great abominations” has come among them.
o They have united with the Gadianton Robbers!
The Nephite sin – pride – afflicts them.
o Their riches have “lifted [them] beyond that which is good” (v. 26).
o All of this will happen because of their “wickedness and abominations” (v.
27).
o See Quote #7
Chapter 8
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After Nephi2 spoke his words, the judges in the audience were not pleased.
o They wanted the people to “seize upon this man and [brought] him forth,
that he may be condemned according to the crime which he has done” (v. 1).
 He “revile[d] against this people and against our law” (v. 2).
Wicked judges and lawyers were always attempting to thwart the work of the
Lord.
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When Alma2 and Amulek were preaching in the land of Ammonihah, Amulek was
confronted by lawyers.
o [T]here were some among them who thought to question them, that by
their cunning devices they might catch them in their words, that they
might find witness against them, that they might deliver them to their
judges that they might be judged according to the law, and that they
might be slain or cast into prison, according to the crime which they
could make appear or witness against them.
Now it was those men who sought to destroy them, who were lawyers,
who were hired or appointed by the people to administer the law at
their times of trials, or at the trials of the crimes of the people
before the judges.
Now these lawyers were learned in all the arts and cunning of the
people; and this was to enable them that they might be skillful in their
profession.
Alma 10:12 - 15
Why were the judges angry?
o Nephi2’s words were plain “unto them concerning their secret works of
darkness” (v. 4).
They had to be careful dealing with Nephi2’s words.
o If they were to “lay their own hands upon him … they feared the people
[would] cry out against them” (v. 4).
The judges attempted to turn the mob against Nephi2.
o “Why do you suffer this man to revile against us? For behold he doth
condemn all this people, even unto destruction” (v. 5).
o They pointed out, we are powerful, and our cities great, ”therefore our
enemies can have no power over us” (v. 6).
 This cry reminds us of the words of Laman and Lemuel after Nephi1
promised them the Lord would deliver them from Laban
 And after the angel had departed, Laman and Lemuel again
began to murmur, saying: How is it possible that the Lord
will deliver Laban into our hands? Behold, he is a mighty
man, and he can command fifty, yea, even he can slay
fifty; then why not us?
1 Nephi 3:31
We see the multitude was not of one mind.
o Those defending Nephi2 reminded the rest of the multitude that the
judgments he said would come upon them would do so because of their
iniquities.
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o Only a prophet could know this.
Those opposing Nephi2 started to back off because of the fear the words of his
defenders caused.
Nephi2 continues speaking to the multitude.
He reminds them they have read that God gave Moses power to part the Red Sea.
o “[I]f God gave unto this man such power, then why should ye dispute among
yourselves, and say that he hath given unto me no power whereby I may
know concerning the judgments that shall come upon you except ye repent”
(v. 12).
Nephi2 tells them they not only deny his words, they deny the words spoken “by
our fathers, and also the words which were spoken by this man, Moses” (v, 13).
o The words of the prophets have testified of Christ, he reminds them.
Nephi2 tells the story of Moses lifting the brazen (brass) serpent in the
wilderness.
o And the LORD sent fiery [or poisonous] serpents among the people, and
they bit the people; and much people of Israel died.
Therefore the people came to Moses, and said, We have sinned, for we
have spoken against the LORD, and against thee; pray unto the LORD, that
he take away the serpents from us. And Moses prayed for the people.
And the LORD said unto Moses, Make thee a fiery serpent, and set it upon
a pole: and it shall come to pass, that every one that is bitten, when he
looketh upon it, shall live.
And Moses made a serpent of brass, and put it upon a pole, and it came to
pass, that if a serpent had bitten any man, when he beheld the serpent of
brass, he lived.
Numbers 21:6 - 9
After being bitten, all the people had to do was look at the serpent and they
would be healed. Many refused to look and died.
He tells them this is a representation of Christ.
o Christ is represented by the serpent.
o The serpent being raised up represents Christ being raised on the cross.
o “[A]s many as should look upon the Son of God with faith, having a contrite
spirit, might live, even unto that life which is eternal” (v. 15).
See Quote #8
All the prophets, Nephi2 said, prophesied of Christ.
o Abinadi said,
 [D]id not Moses prophesy unto them concerning the coming of the
Messiah, and that God should redeem his people? Yea, and even
all the prophets who have prophesied ever since the world
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began—have they not spoken more or less concerning these
things?
(Mosiah 13:33—35)
o The men on the road to Emmaus walked with Christ after His resurrection.
 O fools [GR: unwise], and slow of heart to believe all that the
prophets have spoken: Ought not Christ to have suffered these
things, and to enter into his glory?
And beginning at Moses and all the prophets, he expounded unto
them in all the scriptures the things concerning himself.
(Luke 24:25 - 27)
The Savior testified, “Your father Abraham rejoiced to see my day: and he saw
it, and was glad” (John 8:56).
Many prophets testified of the coming of Christ.
o Nephi2 lists Zenock, Zenos, Ezias (prophets found on the Brass Plates), as
well as Isaiah and Jeremiah
Nephi2 told them they knew of the destruction of Jerusalem.
See Quote #9
Will they dispute the destruction of Jerusalem? Will they say all the sons of
Zedekiah weren’t slain, except Mulek?1
o Lehi1 was drive out of Jerusalem for his prophecies of the coming of
Christ.
 And he also spake concerning the prophets, how great a number
had testified of these things, concerning this Messiah, of whom
he had spoken, or this Redeemer of the world … (1 Nephi 10:5)
 And it came to pass that the Jews did mock him because of the
things which he testified of them; for he truly testified of their
wickedness and their abominations; and he testified that the
things which he saw and heard, and also the things which he read
in the book, manifested plainly of the coming of a Messiah, and
also the redemption of the world.
And when the Jews heard these things they were angry with
him; yea, even as with the prophets of old, whom they had cast
out, and stoned, and slain; and they also sought his life, that
they might take it away. But behold, I, Nephi, will show unto
you that the tender mercies of the Lord are over all those whom
1
For current information about Mulek, read New Information about Mulek, Son of the King, Robert F.
Smith, Provo, Utah: Maxwell Institute, accessed July 23, 2012.
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he hath chosen, because of their faith, to make them mighty
even unto the power of deliverance. (1 Nephi 1:19 - 20)
The Nephites have been given truth but they rebel against God.
Instead of laying up treasures in heaven, they “heaping up for yourselves wrath
against the day of judgment” (v. 25).
King Benjamin warned the people:
o But wo, wo unto him who knoweth that he rebelleth against God! For
salvation cometh to none such except it be through repentance and
faith on the Lord Jesus Christ (Mosiah 3:12).
He added:
o And now, I say unto you, my brethren, that after ye have known and
have been taught all these things, if ye should transgress and go
contrary to that which has been spoken, that ye do withdraw
yourselves from the Spirit of the Lord, that it may have no place in
you to guide you in wisdom's paths that ye may be blessed, prospered,
and preserved—
I say unto you, that the man that doeth this, the same cometh out in
open rebellion against God; therefore he listeth to obey the evil spirit,
and becometh an enemy to all righteousness; therefore, the Lord has
no place in him, for he dwelleth not in unholy temples.
Therefore if that man repenteth not, and remaineth and dieth an
enemy to God, the demands of divine justice do awaken his immortal
soul to a lively sense of his own guilt, which doth cause him to shrink
from the presence of the Lord, and doth fill his breast with guilt, and
pain, and anguish, which is like an unquenchable fire, whose flame
ascendeth up forever and ever.
And now I say unto you, that mercy hath no claim on that man;
therefore his final doom is to endure a never–ending torment.
(Mosiah 2:36 - 39)
They are “ripening because of [their] murders and [their] fornications and
wickedness, for everlasting destruction” (v. 26).
Destruction is at their doors.
Nephi2 tells them to go to the judgment-seat.
o They will see the chief judge has been murdered by his brother, who wants
the judgment-seat for himself.
 By the way, he says, they’re both part of your secret band.
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Chapter 9
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Five men ran to the judgment-seat.
o They didn’t believe they would find the chief judge dead.
 If they did, they would know for certain that Nephi2 is a prophet and
they will believe all the other words he taught them.
The found the chief judge dead, lying in his own blood.
o The five fell to the ground, astonished.
The chief judge’s servants found him dead.
They went out and told the people he had been murdered.
o In verse 6, Mormon writes that the chief judge was “stabbed by his
brother by a garb of secrecy” (emphasis mine). What does this phrase
mean?
 Robert Boylan explains:
 In Helaman 9:6 we read that the Nephite judge had been
“stabbed by his brother by a garb of secrecy.” In
Hebrew beged means “garment” or “garb” (compare Genesis
39:12–13) and “treachery.” Further, the preposition b- in
Hebrew can mean “by means of.” Thus the odd wording of
Helaman 9:6 may actually reflect a genuine Hebrew pun
underlying the text of the Book of Mormon. Such literary
evidence supporting the Book of Mormon is extensive…”2
(Emphasis mine)
The people came to see and found the five men fallen to the earth.
o They concluded these five had murdered the chief judge.
o They were thrown into prison.
o The people gathered the next day to mourn and fast the chief judge’s
death.
See Quote #10
The judges who been at Nephi2’s garden asked about the five men who had run
from his garden to check on his prophesy.
o The response was that they didn’t know anything about those five; five men
had been arrested and put in prison.
o The judges asked the five accused of the murder be brought to them.
o When they arrived, the judges identified them as the five who were sent.
The judges questioned them.
2
On Not Understanding the Book of Mormon, Robert Boylan, Provo, Utah: Maxwell Institute, accessed
July 26, 2012
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o They had run to the judgment-seat and saw everything that Nephi2 had
testified happened.
o They were so surprised, they fell to the earth.
The judges accused Nephi2 of being involved in the murder of the judge.
o That’s the only way he could have known he was dead.
o He used the murder he planned to convert us to his faith and prove he’s a
prophet.
The five stood up for Nephi2.
o They rebuked the judges, contended with them, and confused them.
Nephi2 was bound and brought before the judges. They began questioning him,
hoping “they might cross him” (v. 19).
o See Quote #11 to understand the phrase “they might cross him.”
Tell us, they cried, who actually did the murder
o “Behold here is money; and also we will grant unto thee thy life if thou wilt
tell us, and acknowledge the agreement which thou hast made with him” (v.
20).
o The judges were convinced they had Nephi2 where they wanted him.
Nephi2’s first response was to remind the people of their iniquity.
o He calls them “uncircumcised of heart,” “blind,” and a “stiffnecked people.”
o How long, he asks, will the Lord allow you to continue in your sin?
o Unless they repent, there will be great destruction among the Nephites.
o This will give them reason to howl and mourn.
o He is now ready to show them another sign.
After receiving the sign, “see if ye will in this thing seek to destroy me” (v. 25).
Nephi2 told how to find the murderer.
o Go to the house of Seantum, Seezrom’s brother.
o Ask him if I am part of a conspiracy.
o He will tell you no.
o Ask him if he killed his brother.
o He will be speechless and not able to answer, at first.
o Then, he will say he’s innocent.
o Examine him and you will find blood on his cloak.
o As him from where it came? Is it the blood of your brother?
o He will not answer. He will show fear and turn pale.
o Tell him you know he’s guilty.
o He will confess.
o As him if I had anything to do with the murder.
o He will say he had nothing to do with the murder “save it were given unto
me by the power of God” (v. 36).
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They did what Nephi2 told them to do.
o What he said would happen happened.
o Seantum confessed and Nephi2 as well as the five were freed.
Some believed Nephi2’s words.
Others believed because of the testimony of the five (they were converted while
in prison).
Some said Nephi2 was a prophet.
Other thought he was a god.
o “Behold, he is a god, for except he was a god he could not know of all
things. For behold, he has told us the thoughts of our hearts, and also has
told us things; and even he has brought unto our knowledge the true
murderer of our chief judge” (v. 41).
Chapter 10
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Nephi2 has proven that he had nothing to do with the murder of the chief judge.
o This causes arguments to break out about what actually happened.
While he is walking home, the voice of the Lord comes to him.
o (Verses 4-11 are an excellent example of the poetic form found in the Book
of Mormon.)
Nephi2 is praised for his faith and service.
He receives a very powerful blessing.
o “I will bless thee forever … yea, even that all things shall be done unto thee
according to thy word, for thou shalt not ask that which is contrary to my
will” (v. 5).
o Anything Nephi2 says, in the Lord’s name, will happen - no limits.
 “And thus, if ye shall say unto this temple it shall be rent in twain, it
shall be done. And if ye shall say unto this mountain, Be thou cast
down and become smooth, it shall be done. And behold, if ye shall
say that God shall smite this people, it shall come to pass” (v. 8-10).
Jacob, the brother of Neph1, taught the Nephites,
o Wherefore, we search the prophets, and we have many revelations and
the spirit of prophecy; and having all these witnesses we obtain a hope,
and our faith becometh unshaken, insomuch that we truly can command
in the name of Jesus and the very trees obey us, or the mountains, or
the waves of the sea” (Jacob 4:6).
Nephi2 returned and began preaching to the people.
o He recounted what he was told by the Lord, warning them that if they did
not repent, they would be destroyed.
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These people had just seen a great miracle.
o This meant nothing to those assembled.
o “[T]hey did harden their hearts and did not hearken unto the words of the
Lord” (v. 13).
He again warned them to repent or they would be destroyed.
o Not only did they reject his words, they were critical and abusive of
Nephi2, and wanted to throw him in jail.
You would think that, by now, the wicked would have learned that they aren’t
going to be able to throw a prophet of God into prison.
They still tried, and the Lord protected him.
Nephi2 was “conveyed away out of the midst of them” (v. 16).
From that time on, he went from group to group preaching the word of God.
See Quote #12
Chapter 11







War breaks out throughout the land.
o The Gadianton Robbers were responsible.
Seeing this, Nephi2 exercised the gift given him by the Lord.
o He prayed to the Lord and asked that he send a famine “to stir them up in
remembrance of the Lord their God, and perhaps they will repent and turn
unto thee” (v. 4).
o See Quote #13
It was a brutal famine.
Two years had gone by, the earth was dry, and no grain grew during the growing
season.
o Even the Lamanites suffered the effects of the drought.
o Thousands perished “in the more wicked parts of the land” (v. 6).
When the people realized they were about to die, they started getting their acts
together, remembering the words of Nephi2.
They pleaded with their leaders to go to Nephi2.
o They told Nephi2, “Behold, we know that thou art a man of God, and
therefore cry unto the Lord our God that he turn away from us this
famine, lest all the words which thou hast spoken concerning our
destruction be fulfilled” (v. 8).
Nephi2 saw the people had truly repented and humbled themselves before the
Lord.
o Nephi2 prayed to the Lord.
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







o The people had “swept away the band of Gadianton from amongst them
insomuch that they have become extinct” (v. 10). They have become a
humble people.
o He asked that His anger be appeased because they had destroyed these
wicked men.
o He asked the Lord to end the famine. Let the rain begin and the grain
grow. “[C]ause that it may be done according to my words” (v. 13).
 Remember, the Lord promised that whatever Nephi2 asked would
come about, because he would not ask for anything contrary to the
will of God.
The Lord heard Nephi2’s words when asked for the famine to end the wars.
o He knows the Lord will now harken unto his words when he asked the
famine end because the people have repented.
The Lord ended the famine at Nephi2’s request.
o Rain came and the grain began to grow.
o The people became a righteous people.
o They accepted Nephi2 as a great prophet.
See Quote #14
The famine ended; the Nephites are prospering again.
o Their population is increasing and they are spreading out, filling up more of
the land.
The church is also spreading through the face of the land.
o The majority of both Nephites and Lamanites became members of the
church.
There was peace in the land.
o The peace lasted about four years.
Nephite dissenters (who called themselves Lamanite) along with Lamanites (“real
descendants of the Lamanites”) began to stir up anger among the people.
o They begin to murder and plunder, and to retreat to the mountains and
wilderness.
o The Gadianton Robbers lived again.
o See Quote #15
The Gadianton robbers were causing trouble and destruction among the Nephites
and the Lamanites.
o To stop them, an army was sent after them.
o They were unable to defeat the Robbers and were driven back into their
lands.
o The Nephites and Lamanites were losing the battle.
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



o While they had some victories, “they were also visited with much
destruction” (v. 30).
The Robbers were strong enough to defeat the combined armies of the Nephites
and Lamanites.
o “[T]hey did cause great fear to come unto the people upon all the face of
the land” (v. 32).
In addition to their plunder, they kidnapped people as well, primarily women and
children.
While, for a time, their sufferings “did stir them up again in remembrance of the
Lord their God” (v. 34).
o See Quote #16
In a period of three years, they had become a prideful people, “and thus they
were ripening again for destruction” (v. 37).
Chapter 12
In this chapter, we have a rare occurrence in the Book of Mormon. Mormon breaks into
his account and talks directly to us through an entire chapter. In the past, we see
Mormon’s comments (“And thus we see,” “Thus we plainly discern,” etc.), but those
comments are usually brief observations about the situations at hand.
The unusual nature of this should cause us to read this chapter very carefully. As we
read the Book of Mormon, it’s obvious Mormon’s very careful about what he chooses to
include. That he would include comments this long tells us he has something important
to share with us.
Phyllis Roundy writes, “One of the most significant passages from [Mormon’s] hand
appears in Helaman 12 wherein he offers compelling views about the often vain and
fickle character of human nature, especially in response to material prosperity.”3
For this chapter, rather than give you an outline, I want to share this summary of
Chapter 12, written by Steven Olsen.
In this brief but poignant commentary, Mormon identifies the conditions of prosperity—
material abundance, wealth, adequate defense, peace, safety, welfare, happiness—that
the Nephites have taken for granted or perverted, thus placing them in a position of
spiritual and temporal jeopardy (Helaman 12:1–3). That Mormon mentions "prospering"
3
Mormon, Phyllis Ann Roundy, Provo, Utah: Maxwell Institute, accessed August 5, 2012.
Page | 16
three times in the enumeration of this list suggests that he intends his commentary to
be understood in terms of the covenant of the promised land. Interestingly, Mormon
omits from his list the characteristics of prospering that are more difficult to
pervert—obedience to God's commandments, preservation of sacred records, temple
worship, and righteous leadership. Mormon then identifies various antitheses of
prosperity—foolishness, vanity, evil, iniquity, boastfulness, slothfulness, pride,
disobedience, ingratitude, and rebelliousness—that characterize those who have broken
the covenant (vv. 4–5). The point here is that prosperity in the Book of Mormon is a
unified concept, not a collection of disparate qualities. Mormon testifies that those who
feel that they can selectively emphasize certain qualities and ignore others are not
keeping the spirit of the covenant and cannot qualify for its blessings.
Continuing his extended commentary on the consequences of disobedience, Mormon next
uses the terms of the covenant of the promised land in an unfavorable comparison
between "children of men" and "dust of the earth" (Helaman 12:7–19). In this
comparison, Mormon asserts that 'dust' (i.e., the most insignificant component of 'land')
is more worthy of God's blessings than 'man' because 'dust' is more obedient to God's
commandments. Interestingly, the various ways by which Mormon illustrates the
obedience of earth to the commands of God (e.g., earthquakes, convulsions, tsunamis,
and landslides) foreshadow the ways that Nephite lands of promise are destroyed by
God prior to Christ's appearance, in fulfillment of prophecy and in accordance with the
curse for disobedience connected with the covenant of the promised land (compare 1
Nephi 12:1–5 and 3 Nephi 8–9). Finally, Mormon identifies a special power of the earth—
to hide the treasure of evil men—as the antithesis of prosperity, which promises
material sufficiency to the obedient. As a dire warning to those who persist in their
rebellion against God, Mormon twice invokes the ultimate curse of the covenant—namely,
that the disobedient will be cast out of God's presence (Helaman 12:21, 25). He also
promises that the penitent and obedient will be saved through God's grace (vv. 22–24).4
4
Prospering in the Land of Promise, Steven L. Olsen, Provo, Utah: Maxwell Institute, accessed August 13,
2012.
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Quote #1
Hugh Nibley observes:
That's funny! They were getting rich so they didn't need wars anymore. They were
rather happy about it. With riches of the world they hadn't been stirred up to
bloodshed nationally, so they got rich and were stirred up to private bloodshed. Their
wars are lowered to a private level now. They are going to start doing that sort of thing,
and then we get our prime time, as I mentioned before. “… to commit secret murders,
and to rob and to plunder, that they might get gain.”5
Quote #2
Hugh Nibley observes:
The sequence is a natural one: with easy wealth comes the feeling of superiority which
makes people status-conscious; and with a feeling for status comes a desperate need to
acquire the one thing that will give status; and with the recognition of the allimportance of that one thing, any scruples that may stand in the way of its acquisition
are pushed aside, even murder being permissible as long as one is not found out.6
5
6
Lecture 77: Helaman 6, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed July 6, 2012.
Good People and Bad People, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed July 6, 2012.
Page | 18
Quote #3
We get a clue to the make-up of the plates in the wording found in verses 15-16. John
L. Sorenson clarifies:
The fundamental format of the plates of Nephi was that of annals. Annals are yearly
summaries of salient events. This format is clearly reflected at many points in the Book
of Mormon, for example in Helaman 6:15: “And it came to pass that in the sixty and
sixth year of the reign of the judges, behold, Cezoram was murdered by an unknown
hand as he sat upon the judgment-seat. And it came to pass that in the same year, that
his son, who had been appointed by the people in his stead, was also murdered. And thus
ended the sixty and sixth year.” That is how Mormon chose to summarize the record for
that year.7
Quote #4
John Tvedtnes, writing about the Nephite society, informs us:
In the Book of Mormon, Cain and his descendants are said to have covenanted with
Satan to organize the first of the secret combinations that later flourished among the
Jaredites and the Nephites (see Helaman 6:27; Ether 8:15). The most well-known of
those groups was called “Gadianton's robbers and murderers” (Helaman 6:18). The devil
was considered to be the founder of such “secret combinations of murder” (see 2 Nephi
9:9; 26:22). According to Helaman 8:28, the “secret band” among the Nephites was
authored by “Gadianton and the evil one who seeketh to destroy the souls of men.” The
Book of Moses confirms the devil's role and provides more details about the oaths and
secrecy associated with Cain's family (see Moses 5:29-31, 49-52).8
7
8
Mormon's Sources, John L. Sorenson, Provo, Utah: Maxwell Institute, July 6, 2012.
Hiding the Secret Plans, John A. Tvedtnes, Provo, Utah: Maxwell Institute, July 6, 2012.
Page | 19
Quote #5
Hugh Nibley explains:
Mosiah's system of judges worked well for many years, but with the increase of
unrighteousness, crime and lawlessness became so general that several chief judges
were murdered; the high office became an object of intrigue and manipulation by
political cliques and finally by criminal gangs, with the “Gadianton robbers filling the
judgment seats” in the end (Helaman 7:4).9
Quote #6
Hugh Nibley observes:
Nephi too puts his finger on the spot: drugs, sex, gambling, anything that comes under
the heading of iniquity are all the inevitable adjuncts of national depravity, but they are
passed by every time—almost completely ignored—to put the spotlight on the real
culprit of which they are but the faithful attendants, the seat of infection and the root
of evil being the desire to be rich and successful: “to get gain, to be praised of men”
(Helaman 7:21).10
See Quote #7
Hugh Nibley asks,
How often does this have to be repeated? Why do you think such great pains and
sufferings have been experienced to get the message of the Book of Mormon to us?
Nephi goes on, “Yea, wo shall come unto you because of that pride which ye have
suffered to enter your hearts, which has lifted you up beyond that which is good
because of your exceedingly great riches” (Helaman 7:26).11
9
Politics in Jerusalem, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed July 15, 2012.
The Way of the Wicked, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed July 18, 2012.
11
Scriptural Perspectives on How to Survive the Calamities of the Last Days, Hugh Nibley, Provo, Utah:
Maxwell Institute, accessed July 19, 2012
10
Page | 20
See Quote #8
Allen J. Christensen explains further about the role the serpent had in both Christianity
and as a Mesoamerican symbol.
This is similar to the recurrent Mesoamerican symbol of the serpentine god Itzamna
lifted up into the branches of a cross-shaped tree of life. The persistence of this
symbol may be seen in a prophecy given 600 years later by Nephi, the son of Helaman. It
was delivered from a tower to a large multitude of people at Zarahemla. In this
prophecy, Jesus Christ is again compared to a serpent who will be “lifted up.” He
further declares that “as many as should look upon that serpent should live … even unto
that life which is eternal” (Helaman 8:15). The recurrence of this theme before large
congregations of people may imply a formal ritual or reference to such.12
See Quote #9
David Seely and Fred Woods write:
Nephi, son of Helaman, later said that the destruction of Jerusalem was common
knowledge among the Nephites … He cites as evidence the contact with the people of
Mulek, who confirmed the historical reality of the destruction of Jerusalem.13
Quote #10
John Welch explains the tradition behind the day of fasting and mourning.
A public proclamation was then sent out by heralds announcing the murder and calling a
day of fasting, mourning, and burial (see Helaman 9:10). Incidentally, in ancient Israel
the day after the death of a political leader was traditionally a day of fasting, mourning,
and burial (see 1 Samuel 31:13; 2 Samuel 1:12).14
12
Maya Harvest Festivals and the Book of Mormon, Allen J. Christensen, Provo, Utah: Maxwell
Institute, accessed July 21, 2012.
13
How Could Jerusalem, "That Great City," Be Destroyed? David R. Seely, and Fred E. Woods, Provo,
Utah: Maxwell Institute, accessed July 23, 2012.
14
A Steady Stream of Significant Recognitions, John W. Welch, Provo, Utah: Maxwell Institute, accessed
July 27, 2012.
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Quote #11
John Gee explains the use of “cross.”
Three times the Book of Mormon uses the verb to cross in an entirely different sense …
The third use is when Nephi, son of Helaman, is accused by the judges of the people of
Zarahemla: “They caused that Nephi should be taken and bound and brought before the
multitude, and they began to question him in divers ways that they might cross him, that
they might accuse him to death” (Helaman 9:19). In these passages, the verb to cross is
used as a synonym for to contradict, a point made explicit in Alma 10:16. All of these
passages are in the context of legal interrogation … It is interesting to note that
although in Joseph Smith’s day one sense of the verb to cross was “to contradict,” that
usage had been outmoded for more than a century, and yet the unfamiliar term is
particularly apt in its context.15
Quote #12
Hugh Nibley explains.
Nephi, who next went about on a preaching tour through the whole country, going “from
multitude to multitude,” while his assistants did the same (Helaman 10:17). This alarmed
the Protective Association, the “secret band of robbers” who sat in high places and
whose real motives and methods were concealed from the public, and to counteract the
effect of Nephi's preaching they systematically stirred up contentions everywhere
(Helaman 10:18; 11:2 make this clear). Nephi's message was rejected everywhere, but
the fighting that had been stirred up got entirely out of hand and developed into a civil
war, or rather a series of “wars throughout all the land among all the people” (Helaman
11:1).16
15
Scripture Insight: Book of Mormon Word Usage: To Cross Oneself, John Gee, Utah: Maxwell Institute,
accessed July 27, 2012.
16
The Way of the Wicked, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed July 29, 2012.
Page | 22
Quote #13
Why would Nephi2 ask the Lord to send a famine? Reviewing the book, Doctrinal
Commentary on the Book of Mormon, Vol. 3, Donald W. Parry writes:
Helaman 11:1-23 states that Nephi sealed the heavens so that there might be a famine.
Why, it might be asked, are some famines sent from God? According to the
commentators, “famine is one of heaven's most eloquent sermons. When virtually all else
has failed to get the attention of the rebellious and turn them to God, famines have
succeeded. Famines can strip men of every sense of self-sufficiency and turn their eyes
and ears to the voice of heaven (see Isaiah 51:19; Jeremiah 14:13-18; Amos 4:6”’ (p.
390).17
Quote #14
Hugh Nibley explains the how the people go from wickedness to righteousness so
rapidly.
The prophets in the Book of Mormon marvel at how soon a righteous people can become
wicked, and the speed of the reverse process is even more surprising. It is a common
fallacy to think of things happening very slowly in history, and especially in ancient
history. But the student has only to compare any two consecutive decades of history to
realize that things do not move slowly at all—history moves at breath-taking speed, and
as far as the existing records show, always has … [A]s the result of a single famine, a
wicked nation becomes a righteous nation (Helaman 11:18)…18
17
Doctrinal Commentary on the Book of Mormon Vol. 3, Alma through Helaman, Donald W. Parry, Provo,
Utah: Maxwell Institute, accessed July 31, 2012.
18
Good People and Bad People, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed August 1, 2012.
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Quote #15
Hugh Nibley explains the source of the Gadianton Robbers.
Since it is Satan's prerogative to try men and to tempt them with the treasures of the
earth, the means of doing so will always be within his reach. Accordingly, only four years
after the great famine we find a "certain number of dissenters from the people of
Nephi" who had permanently joined the Lamanites some years before, bent on stirring
up another war (Helaman 11:24). Their motive was robbery.19
Quote #16
Hugh Nibley explains that, in spite of the problems of the Robbers, there was a good
result.
[I]t kept the rest of the people from slipping back into their old ways: “Now this great
evil, which came unto the people because of their iniquity, did stir them up again in
remembrance of the Lord their God” (Helaman 11:34). But here we have another
demonstration of the folly of labeling good guys and bad guys, for only three years later
“they [the Nephites] began to wax strong in iniquity” (Helaman 11:36), and this time
“they did not mend their ways” (Helaman 11:36).20
19
Freemen and King-men in the Book of Mormon, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed
August 2, 2012.
20
Freemen and King-men in the Book of Mormon, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed
August 4, 2012.
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Chiasmus in Helaman 6:7-13
(Charting the Book of Mormon, John W. Welch and J. Gregory Welch, Chart 133)
Yet another example of chiasmus, in this case a report of the events in a particular
Nephite year, is found in Helaman 6:7-13. Because the report is a fine literary unit, the
account was most likely originally written as a single entry in the Nephite annals that
Mormon copied verbatim into his record for the large plates of Nephi. The sixty-fourth
year of the reign of the judges was an unusual year, on in which the Nephites and
Lamanites cooperatively enjoyed economic prosperity, peace, and free trade – an
unprecedented occurrence. The chiastic form of the report for this year underscores
its importance. In the chart, notice that Zedekiah and Lord are paired together at the
center of the chiasm. The –yah at the end of Zedekiah represents the Hebrew word
for “Lord”; thus the chiasm was probably even more evident in its original language than
it is today in English.
A And behold, there was peace in all the land.
B [Freedom of travel and trade in both lands is discussed]
C And it came to pass that they became exceedingly rich, both the
Lamanites and the Nephites;
D and they did have an exceeding plenty of gold, and of silver, and
of all manner of precious metals, both in the land south and in the
land north.
E Now the land south
F was called Lehi and
G the land north
H was called Mulek,
I which was after the son of
Zedekiah;
I’ for the Lord
H’ did bring Mulek
G’ into the land north,
F’ and Lehi into
E’ the land south.
D’ And behold, there was all manner of gold in both these lands, and
of silver, and of precious ore of every kind;
C’ and there were also curious workmen, who did work all kinds of ore and
did refine it; and thus they did become rich.
B’ [Economic prosperity in both lands is discussed]
A’ And thus the sixty and fourth year did pass away in peace.
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*The Hebrew world for Lord constitutes the theophoric (a theophoric name embeds the
name of God) suffix –yah, which is at the end of the name Zedekiah.