2 Nephi 33

MDC Contents			2 Nephi 33:1 1 AND now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men. Textual: When Nephi enters a new topic into his text on the plates, he is very consistent in providing a transition from the previous material to the new material. Most recently, chapter 31 begins with a written transition that links the previous text to the recorded speech which follows. Likewise here, we have a transitional text. It is significant in this transitional introduction that Nephi specifically contrasts speaking and writing. We might suppose that this is a generic lament, but it is very clearly part of the transition, and as such, is intended to provide a linkage between what has just been recorded and what will follow. Thus the transition from speaking to writing is the final confirmation that Nephi has been recorded an oral discourse. Nephi is making a distinction between the oral discourse mode and the time when he must write directly on the plates (a process of sufficient cumbersome nature that it would have been more difficult for him to rapidly respond to the promptings of the spirit - and as any good speaker understands, the spiritual interaction of the audience that can prompt excellence through the Spirit). This is also a transition because he moves from a speech about the power of the Spirit to a written testimony that he wants the Spirit to confirm. Nephi’s expectation is that such confirmation occurs freely in the oral context, but he is less sure of its efficaciousness in the written context - Nephi will not be around to convey his personal spiritual power to the future reader as he can in oral discourse to a contemporary audience. The final aspect of this transition is the movement from a direct discourse to a contemporary audience to a testimony directed at future populations. Where the previous chapters specifically supplied information to his own people, this chapter is specifically addressed to the future. Thus we have a dramatic shift that is occasioned not only by the chapter division, but in the nature of this chapter from the previous two. Speculation: Why this abrupt end to the previous discourse, and now this final chapter? There are three important pieces of information: The abrupt ending to the previous discourse - where it appears that the discourse was not finished. This chapter is the final text of Nephi - a written farewell testimony. Jacob’s indication that Nephi was cognizant of his impending death: Jacob 1:9 "Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a man to be a king and a ruler over his people now, according to the reigns of the kings." At the time Jacob makes the above statement it is fifty five years after the departure of Lehi from Jerusalem (Jacob 1:1). Therefore, Nephi is probably less than 75 years old, and certainly older than 65. Even the younger of these two ages places him on the extremes of ancient life expectancy. What is significant is that Nephi understood enough of his impending death to be able to organize his affairs. This precognition of his time is the probable explanation for the abrupt ending of the discourse. We may speculate that Nephi had been writing the discourse, and left off for some reason - expecting the departure from writing to be temporary. We must remember that the discourse itself was given earlier and then written later, so the discourse when given would have had the ending we are missing. In between the time he leaves writing the discourse and the beginning of chapter 33 he accedes to the knowledge of his short time, and rather than return to the discourse, turns to a final testimony so that he may hand the plates over to Jacob and complete the orderly exchange of affairs. This exchange of affairs includes the handing of the small plates over to Jacob - a recorded fact. What is not recorded is the likely greater necessity of handing over the governance of the city. This would have included the large plates as well as any other tokens of rulership (including the brass plates, the Liahona, and the sword of Laban). We don’t have this information because it would have been recorded in the large plates, which we do not have for this period. In this scenario it is tempting to suppose that Nephi ended where he did in chapter 32 because he was not feeling well, and when he felt well enough to write again, did so only to place a formal close to his record, much as he began it formally in 1 Nephi 1. 2 Nephi 33:2 2 But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught. Narrative: This verse is part of Nephi’s transition from the theme of the discourse to his final testimony. It serves as a pivot point in his narrative. He connects the theme he had ended on - those of his people who were "unbelievers" and "wicked" who were unable to understand the Spirit. He moves from that specific context of his own people to a generalization of this problem to future peoples. Among those people also will be those whose hearts are hardened "against the Holy Spirit" and the effect will be that they are unable to believe in things that are written. Nephi here makes a parallel between his contemporary people who are unable to accept the Spirit when it is presented orally, and with power, to those future people who will be unable to discern the spirit in the written word of God - in particular, the words of Nephi’s book. 2 Nephi 33:3 3 But I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry. Nephi’s first emphasis in his farewell is appropriately on the people whom he has served for around 40 years. He confirms that he has been talking about his own writings. Very much as the introductory colophon of 1 Nephi 1 provided a testament of the person making the writing, here Nephi ends by also declaring that he is the author of that which has been written. Poignantly, he also weeps for his people. These are the people that were addressed in this most recent sermon, those he understands to be the "unbelievers" and "wicked" among his people who will not be able to understand this new covenant of baptism and the spirit (2 Nephi 32:7). Nephi’s prophetic visions have let him see into the far future to the eventual destruction of his people, but this weeping is for the current congregation. Nephi has led them and taught them, but there are many (perhaps a majority?) that are not ready to understand the things Nephi would love to have them understand. 2 Nephi 33:4 4 And I know that the Lord God will consecrate my prayers for the gain of my people. And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal. In spite of his tears for his people, he continues to pray for them, and consecrates his writing to the eventual redemption of his people. In this verse, Nephi shifts context from current congregation to future descendants. He links them in purpose and lineage, but this redemption through Nephi’s words he understands to come only at the end of time (after the translation of the Book of Mormon - an occasion that is part of Nephi’s understanding of the final events). 2 Nephi 33:5 5 And it speaketh harshly against sin, according to the plainness of the truth; wherefore, no man will be angry at the words which I have written save he shall be of the spirit of the devil. 2 Nephi 33:6 6 I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell. Nephi’s final testimony appropriately reprises themes he has already taught. Most recently in chapter 31 he reiterated his love of plainness. The theme of anger against the true word of God has surfaced more than once (see 2 Nephi 1:26 and 2 Nephi 28:28 as examples). Literary: the effect of Nephi’s declaration of the potential reaction to his words is to contrast the righteous with the wicked. Those with the true spirit of God will accept them, and those who are "of the devil" will become angry with them. Nevertheless, Nephi asserts their truthfulness with his own testimony of his personal salvation before the Lord. 2 Nephi 33:7 7 I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment-seat. Verses 7-9 are parallel statements of the different groups of people with whom Nephi’s text is concerned. These three verses are capped with verse 10 which is a collective statement covering the individual mentions of the specific groups. Nephi begins, logically, with his own people, those over whom he has been the leader since their separation from the Lamanites. The speech partially recorded in chapter 32 indicated a sadness Nephi had on account of his people. His final testimony, however, emphasizes the positive side - he expects that he "shall meet many souls spotless" at the judgement seat. In spite of those who are not going to be able to follow the Lord, Nephi yet can rejoice in those who will. 2 Nephi 33:8 8 I have charity for the Jew--I say Jew, because I mean them from whence I came. Nephi now turns to his Jewish heritage. Even though Nephi is tribally of Joseph, Nephi uses the appellation "Jew" as a collective for the culture from which he sprang. Much of Nephi’s vision of the future pertained to the redemption of the Jews. 2 Nephi 33:9 9 I also have charity for the Gentiles. But behold, for none of these can I hope except they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation. Nephi concludes with the Gentiles. He has seen that the Gentiles will play an important role in the ultimate redemption of his own people, so it is easy to understand his charity towards them. If, as I have suggested, his own people included an influx of New World Gentiles, then this is yet another reason for the charity that he would feel toward the Gentiles as a category. Nevertheless, Nephi’s hopes for them are tempered with the caution that it is dependent upon the Gentiles acceptance of Christ. For Nephi as a covenant Jew, he would make a distinction between the salvation through the Covenant and the Salvation through Christ. For the Gentiles, their access to salvation is only through Christ, not having part of the Covenant. Thus this caution is appropriately added to the Gentiles, but is absent from his statement of charity towards his own people and the Jews. While Nephi certainly understands that they also must eventually come to accept the Messiah, yet he understands them in a very different present relationship to God - one of the Covenant. 2 Nephi 33:10 10 And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good. Building on the theme he has introduced for the Gentiles, that of the acceptance of the Messiah, he now brings his own people and the Jews into that same necessity. The difference in approach is that for his people and the Jews this comes as an exhortation to accept Christ. For the Gentiles it was an imperative for any form of salvation. 2 Nephi 33:11 11 And if they are not the words of Christ, judge ye--for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of him to write these things, notwithstanding my weakness. Nephi’s exhortation to his people and to the Jews is that they believe in the words of Christ, and in this verse he specifically ties that injunction to the text that he has written. The encouragement to believe in Christ comes here specifically through the words that Nephi has written. He is therefore sealing his testimony with the statement of his purpose - to bring men to Christ. 2 Nephi 33:12 12 And I pray the Father in the name of Christ that many of us, if not all, may be saved in his kingdom at that great and last day. While the most immediate antecedent of "us" is Nephi’s statement about the value of his words to his people and the Jew, the structure Nephi presents suggests that the Gentiles are also included. Thus this is a righteous man’s culminating expression of his charity towards the three groups, that they may be saved together at that great and last day. 2 Nephi 33:13 13 And now, my beloved brethren, all those who are of the house of Israel, and all ye ends of the earth, I speak unto you as the voice of one crying from the dust: Farewell until that great day shall come. This is the conclusion of Nephi’s testimony to the righteous. He addresses those of the three groups (Nephites, Jews, and Gentiles) who will be able to accept Christ. Unto all those of good heart he will become as a voice crying from the dust. This reference is simultaneously to Isaiah and to his own exegesis on the importance of his record, which he has equated with the voice from the dust (Isaiah 29:4; 2 Nephi 26:16 and following). 2 Nephi 33:14 14 And you that will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb of God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day. There is yet another category of people to whom Nephi is speaking. These are they who will not be able to accept the Christ. To those, he testifies that rather than edify, his words will condemn them. The power of Nephi’s testimony will be available to them, and their dismissal of his testimony will condemn them at the last day. 2 Nephi 33:15 15 For what I seal on earth, shall be brought against you at the judgment bar; for thus hath the Lord commanded me, and I must obey. Amen. Nephi "seals" his work. This sealing is his formal closing testimony, his declaration of the importance. In his prophetic capacity, this final witness "seals" the meaning and veracity of the text he has written. His final words appropriately recognize his communication from the Lord, a communication which permeated all aspects of Nephi’s life and writings.
			by Brant Gardner. Copyright 1999