Ether 12

Ether 12:1

1 And it came to pass that the days of Ether were in the days of Coriantumr; and Coriantumr was king over all the land.

Ether 12:2

2 And Ether was a prophet of the Lord; wherefore Ether came forth in the days of Coriantumr, and began to prophesy unto the people, for he could not be restrained because of the Spirit of the Lord which was in him.

We are now introduced to two of the three important actors in the final drama of the Jaredites. The first is Ether, whom we have seen as the son of Coriantor the prisoner. The second is Coriantumr whom we meet as the king over all the land. While his genealogy is not given, he is either the “mighty man” of Ether 11:17 or probably his son. In any case, it would appear that we have an interesting replay and reversal of the beginning at the end. The descendants of Jared and the brother of Jared are two of the main players in the endgame, but at the end it is the descendant of Jared the ruler who is the prophet, and the descendant of the brother of Jared the prophet who is the ruler.

Ether 12:3

3 For he did cry from the morning, even until the going down of the sun, exhorting the people to believe in God unto repentance lest they should be destroyed, saying unto them that by faith all things are fulfilled—

Redaction: This verse proclaims clearly that the record we have from Ether comes through Moroni’s interpretation. This verse fits properly with the style of all the rest of this text, yet it is a text that would not have been in a holographic document from Ether. Ether would have referred to himself in the first person, not describe his actions from a third person perspective as we see here. Thus we may reconfirm Moroni as the author of Ether in much the same way that his father Mormon was the author of the rest of the Book of Mormon. Moroni has begun with a text, but he has manipulated that text and retold it to suit his own purposes, just as his father had.

Ether 12:4

4 Wherefore, whoso believeth in God might with surety hope for a better world, yea, even a place at the right hand of God, which hope cometh of faith, maketh an anchor to the souls of men, which would make them sure and steadfast, always abounding in good works, being led to glorify God.

Ether 12:5

5 And it came to pass that Ether did prophesy great and marvelous things unto the people, which they did not believe, because they saw them not.

Herein is the problem of a faithless generation. They cannot believe the things of God because those things require faith, and they do not have faith. Moroni tells us that Ether “did prophesy great and marvelous things unto the people,” but the people were untouched, “because they saw them not.” The people had already decided how they were going to process information, and the prophecies did not fit in to that worldview.

Of course, modern man has precisely the same problem. Those who do not have faith have a hard time acquiring it, because they assume that they must have something other than faith. They want science, not faith. They want experiments of chemicals, not an experiment of the heart.

Ether 12:6

6 And now, I, Moroni, would speak somewhat concerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith.

Reference: As Moroni begins to discuss the problem of those who cannot “see” faith, he begins with an obvious reference that comes from Hebrews 11:1:

Hebrews 11:1

1 Now faith is the substance of things hoped for, the evidence of things not seen.

We have seen a reference to this verse before, in Alma 32:21 (see the commentary following that verse for specific comments on the content of the phrase). What is important in this context is that Moroni is using the invisibility of faith to correlate to those who “did not believe, because they saw … not.” (verse 5 above). It is this essential dilemma of the necessity of faith contrasted to the invisibility of faith that is Moroni’s topic.

For Moroni, he completely accepts that it is faith that allows us to believe in that which cannot be seen. Nevertheless, Moroni is one of those who knows of a surety that the “unseen” world of God exists, for Moroni has conversed with the three Nephites whose lives were miraculously prolonged (Mormon 8:11). Moroni’s experience tells him that that faith need not always be based on the belief in the unseen. There are times when experience can come in ways that confirm that faith. The important point that Moroni makes is that such a confirmation does not come “until after the trial of your faith.” The irony of faith is that those who do not have it, seek it by a means that destroys it. Those who do have it, have it confirmed in powerful ways after they really do not need the confirmation.

The things of God are real, but they operate on principles that differ from the terrestrial reality in which we live. They are of a higher reality, but no less real for being “hoped for and not seen.” They may become “real” through our experience, but only after we have already had faith and exercised that faith diligently. The “reality” at the end of faith comes not as proof, but as reward.

Redaction: Moroni takes another touchpoint from the record of Ether and gives his own take on the subject. The frequency with which Moroni does this in the translation process tells us something of how he conceives his relationship to the material he is presenting. Moroni has multiple options open to him for the presentation of this material, and the one that he selects tells us much about his reasons for writing.

Moroni could have simply copied what Mosiah wrote. It does appear that he uses Mosiah’s copy, but he certainly does not copy from it. It is possible that he copied some of the revelation to the brother of Jared, but Moroni tells us that he is going on memory, so even when he is probably attempting to approximate Mosiah, he is not creating a one-to-one copy.

Moroni could have retold the tale without any editorializing. This would give an abbreviated record of the plates of Ether than simply gives the history that is contained in them. Moroni certainly gives us history, but hardly without editorializing.

What Moroni does do is select the information in such a ways that it illustrates spiritual principles that he is trying to teach. The addresses to his modern readers tells us that he is very cognizant of the future use of the Book of Mormon, and he is using the book of Ether as a springboard for lessons to be taught to his future audience. There are methods he uses in teaching his lessons. The first is direct lecture. This happens when he breaks into his narrative and addresses the future audience. The second type is the thematic lesson. The primary thematic lesson is the relationship of the people to the promise of the land.

Ether 12:7

7 For it was by faith that Christ showed himself unto our fathers, after he had risen from the dead; and he showed not himself unto them until after they had faith in him; wherefore, it must needs be that some had faith in him, for he showed himself not unto the world.

Moroni uses as his example the most important witness that his world had known, the appearance of the Atoning Messiah at Bountiful. There were many in the world prior to the appearance of the Savior who did not believe, and Moroni notes that. However, there were yet those who remained faithful. At this point, Moroni assumes that his readers already know this story. He does not repeat it fully, but merely as passing reference. He knows the story very well, and simply assumes that we will know it as well. In particular, the current context requires that we remember that the faithful were sorely persecuted prior to the appearance of the Savior. This is Moroni’s point. They had faith, and their faith went through severe trials. Nevertheless, after the trial of their persecutions, came the glorious appearance of the Savior that justified all of their faith.

It is interesting that while he springboards to this discussion on faith from the experience of the Jaredites, it is upon the experience of the Nephites that he builds his case.

Ether 12:8

8 But because of the faith of men he has shown himself unto the world, and glorified the name of the Father, and prepared a way that thereby others might be partakers of the heavenly gift, that they might hope for those things which they have not seen.

Ether 12:9

9 Wherefore, ye may also have hope, and be partakers of the gift, if ye will but have faith.

Because the faith of those Nephites was effective in having the Savior appear to them after his resurrection, we too may have hope (and therefore faith). Even though we may not see the Savior, we may still benefit from the mission of the Savior, which mission “glorified the name of the Father, and prepared a way” for us to have the blessings promised.

Ether 12:10

10 Behold it was by faith that they of old were called after the holy order of God.

[it was by faith that they of old were called]: Moroni is not referring to the priesthood, though certainly that is involved. There were many who were (and are) called to the priesthood. His reference is to “they of old.” This is a reference to the patriarchs and prophets. The phrase “they of old” indicates the great men of the scriptures, and those men are deemed great because of their revelatory and prophetic relationship with God. Thus it was their existing faith that allowed them to be called as prophets and leaders.

Ether 12:11

11 Wherefore, by faith was the law of Moses given. But in the gift of his Son hath God prepared a more excellent way; and it is by faith that it hath been fulfilled.

One of the great men “of old” was Moses, and Moses received the law directly from God. This was a tremendous act of communication with God, and a powerful witness to the reality of God. This ties the name of Moses to the men “of old” in the previous verse. However, great as Moses was, it is the Christ who has fulfilled that great law, and given another. This Atoning Messiah also appeared to the Nephites, and bears definitive witness to the reality of God.

[by faith that it hath been fulfilled]: The “gift of his Son” is what is fulfilled through faith. The atonement is a gift to us, but one which we must actively accept. Therefore, it is through our faith that the promise of the gift is fulfilled. The atonement can become the greater way, but only if we have the faith to accept the atonement, and follow the way the Savior outlined.

Ether 12:12

12 For if there be no faith among the children of men God can do no miracle among them; wherefore, he showed not himself until after their faith.

The “otherness” of God is manifest to mankind through miracles. When we see miracles that have no other explanation but God, then we accept those miracles as evidence of God. Once again Moroni highlights the irony of the faith-process. The miracles may come as confirmations of faith, but they come after, not before. The specific phrase “he showed not himself until after their faith” returns to the example of the appearance of the Savior to the Nephites at Bountiful.

Ether 12:13

13 Behold, it was the faith of Alma and Amulek that caused the prison to tumble to the earth.

Moroni begins a catalog of examples of the manifestations of miracles by men who had already demonstrated faith. The first is the faithful power of Alma and Amulek that cause the prison walls to tumble. This story is found in Alma 14:27-29.

Ether 12:14

14 Behold, it was the faith of Nephi and Lehi that wrought the change upon the Lamanites, that they were baptized with fire and with the Holy Ghost.

As with earlier stories that are contained in his father’s record, Moroni assumes that we know the reference for his example. In this one, his assumption can lead to some confusion, as the modern reader is so much more familiar with Lehi and his son Nephi, that they might confuse the reference. This is about Nephi and his brother Lehi, as told in Helaman 5:18-19.

Ether 12:15

15 Behold, it was the faith of Ammon and his brethren which wrought so great a miracle among the Lamanites.

Moroni is referencing the story of Ammon and the Anti-Nephi-Lehies.

Ether 12:16

16 Yea, and even all they who wrought miracles wrought them by faith, even those who were before Christ and also those who were after.

Ether 12:17

17 And it was by faith that the three disciples obtained a promise that they should not taste of death; and they obtained not the promise until after their faith.

Moroni notes that all of the examples of faith that he has given were of men who had lived prior to the earthly mission of the Messiah. However, even those who lived after the time that the Savior had come still exercised faith. The examples he gives of those who had faith after the appearance of the Savior was the three Nephites who “obtained a prolmise that they should not taste of death.” As noted, Moroni would be particularly well acquainted with the faith of these three, for they had ministered to him and to his father (Mormon 8:11).

Ether 12:18

18 And neither at any time hath any wrought miracles until after their faith; wherefore they first believed in the Son of God.

Verse 18 is a restatement of the theme presented in verse 6. Both verses state that miracles come after the trial of faith. The intervening verses have provided examples, and verse 18 keeps the message on course by reviewing the thesis.

Ether 12:19

19 And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad.

Ether 12:20

20 And behold, we have seen in this record that one of these was the brother of Jared; for so great was his faith in God, that when God put forth his finger he could not hide it from the sight of the brother of Jared, because of his word which he had spoken unto him, which word he had obtained by faith.

Ether 12:21

21 And after the brother of Jared had beheld the finger of the Lord, because of the promise which the brother of Jared had obtained by faith, the Lord could not withhold anything from his sight; wherefore he showed him all things, for he could no longer be kept without the veil.

After all of the evidences from the Nephites, Moroni returns to the Jaredites, and the powerful witness of the brother of Jared, whose faith was so great that the Lord could not withhold from him.

Ether 12:22

22 And it is by faith that my fathers have obtained the promise that these things should come unto their brethren through the Gentiles; therefore the Lord hath commanded me, yea, even Jesus Christ.

[these things should come unto their brethren]: The Book of Mormon. Moroni is telling us that it was through faith that his Nephite fathers obtained the promise that the gospel would be preached to “their brethren,” or the Lamanites. One of the great purposes of the Book of Mormon, and indeed Mormon’s parting thought, is directed to the Lamanites. This is a promise that was extracted from God through the faith of those requesting this divine favor.

Ether 12:23

23 And I said unto him: Lord, the Gentiles will mock at these things, because of our weakness in writing; for Lord thou hast made us mighty in word by faith, but thou hast not made us mighty in writing; for thou hast made all this people that they could speak much, because of the Holy Ghost which thou hast given them;

[And I said unto him]: In the previous verse Moroni refers to a commandment he has received from Jesus Christ concerning his role in fulfilling the promise to bring the Book of Mormon to the world.

[the Gentiles will mock at these things, because of our weakness in writing] Moroni either understands very well, or has seen a vision of the future reception of the Book of Mormon. While it is intended equally for the Lamanites, his concern is for the derision with which it will be held in the eyes of many of the Gentiles. Moroni suggests that they will deride the work because of the “weakness in writing.”

Ether 12:24

24 And thou hast made us that we could write but little, because of the awkwardness of our hands. Behold, thou hast not made us mighty in writing like unto the brother of Jared, for thou madest him that the things which he wrote were mighty even as thou art, unto the overpowering of man to read them.

Literary: There is a contrast made here that is somewhat obscured by the separation of verses. To understand them properly, we need to restitch them thus:

…but thou hast not made us mighty in writing; for thou hast made all this people that they could speak much, because of the Holy Ghost which thou hast given them; And thou hast made us that we could write but little, because of the awkwardness of our hands.

Moroni contrasts writing with speaking, and suggests that they might be mighty in speaking, but awkward in writing. For Moroni, the difference is the Holy Ghost. When speaking he can feel the electric communication that accompanies teaching when the Holy Ghost is present and enhances our abilities. In writing, the audience is distant, and we cannot feel that powerful two-way communication that is above our abilities. That is power in speaking. Awkwardness in writing comes when the spiritual feedback is not present.

[thou hast not made us mighty in writing like unto the brother of Jared]: Moroni is surely referencing the revelation he has read of the brother of Jared’s experience with the Lord and subsequent vision of the whole plan for the world. It is most probable that most of what Moroni references is in the sealed portion of the plates.

Ether 12:25

25 Thou hast also made our words powerful and great, even that we cannot write them; wherefore, when we write we behold our weakness, and stumble because of the placing of our words; and I fear lest the Gentiles shall mock at our words.

Moroni has experience the power of the spirit when he has taught, and experience the frustration of writing on the plates. He can feel the difference in the two methods. The oral preaching is quick and open to the immediate control of the Spirit. Writing is more plodding, more exacting. The spirit can communicate above and beyond the words of discourse, and may similarly enhance a reader’s understanding, but the writer cannot feel that effect. The writer who reads what he writes only understands how much less of the power of the spirit remains when committed to a more permanent medium.

Ether 12:26

26 And when I had said this, the Lord spake unto me, saying: Fools mock, but they shall mourn; and my grace is sufficient for the meek, that they shall take no advantage of your weakness;

The Lord responds to Moroni’s sincere concern. Moroni is asking the Lord if his inadequacies as a writer are going to jeopardize the mission of this great work. The Lord assures him that while there will be those who will not see, and therefore will mock, that “my grace is sufficient for the meek.” The effectiveness of the Book of Mormon will continue in spite of the best efforts of others to discredit it. Indeed, the history of the Book of Mormon has been one of divided approach. There are those who are able to read and feel the truth of it, and they accept it. There are others who cannot “see,” and therefore they mock. That mocking began even before the Book of Mormon was published when a publisher was able to get hold of print galleys and create a parody of the text before ever the actual text was available. The mocking has continued through simplistic explanations and more scholarly attempts to show that Moroni was not real, that Mormon was not real. In spite of all of their efforts, there remain an ever-increasing number who are still able to see, and to accept, and have faith.

Ether 12:27

27 And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.

This is one of the more profound and hopeful declarations in all of scriptures. It acknowledges mankind in all of our weaknesses, promises us the blessings of God in spite of those weakness. However, it is hopeful upon conditions.

[if men come unto me I will show unto them their weakness]: This the quitessential requirement of all of the greatest blessings of God. They are available to us, but they all require some action on our part. The very first action is that we “come unto” Christ. The blessings of God are not handed out to all indiscriminately. The first step is ours. The Lord’s words are recorded in Matthew:

Matthew 7:7-8

7 ¶ Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

The Lord stands ready to answer, but the first step is ours. We begin by exercising what Alma called a “a particle of faith, yea, even if ye can no more than desire to believe.” (Alma 32:27). We begin with the smallest of steps, a desire to know more, do more, or be more. The secret, of course, is that we act upon that desire. In Ether the verb is “come.” In Alma, we are told that we should “let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words.” (Alma 32:27).

There are therefore two parts to the beginning of this important journey to the greatest blessings of God. We must desire, and be must act upon that desire. What is fascinating is that in Ether we are told that one of the earliest phases of God’s interactive process with our progression is that he will “show unto [us our] weakness.” Who wants that? If we ask God for blessings, why does he show us our weaknesses instead of blessing us?

When the Lord was explaining how the God responds to our requests, he noted that God is a good Father, giving good gifts to his children:

Luke 11:11

11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

What is most interesting about these examples of the good father’s gifts is that the bad gift is something that has some semblance of the good gift. The bread and the stone are somewhat similar in shape. The breads in Israel was not the pan-formed loaves with which we are familiar, but rather rounded lumps. There would be a superficial shape resemblance between the stone and the bread. Similarly, the fish of Galilee would be somewhat long and thin, and therefore perhaps resembling a serpent (The statement in Luke is also found in Matthew’s Sermon on the Mount. For the shape-correspondencies, see Robert Guelich. A Foundation for Understanding the Sermon on the Mount. Word Publishing, Dallas. 1982, p. 358.)

The Lord is saying that a good father will not confuse something that only appears to be a good gift ( but is really bad), for the truly good gift. When applied to the statement in Ether, the Lord is telling us that this gift of showing us our weaknesses is a good gift, even though it might appear to be a bad gift. It is almost the symbolic reversal of the situation from Luke. This requires that we understand how our weaknesses might be a good gift. Fortunately, the Lord explains this.

[I give unto men weakness that they may be humble]: The weakeness are give to us for our benefit. We have these weaknesses whether or not we acknowledge them. Indeed, one of the great faults of humanity is that we refuse to acknowledge our weaknesses. This is the problem frequently exhibited by the Nephites:

Mosiah 11:19

19 And now, because of this great victory they were lifted up in the pride of their hearts; they did boast in their own strength, saying that their fifty could stand against thousands of the Lamanites; and thus they did boast, and did delight in blood, and the shedding of the blood of their brethren, and this because of the wickedness of their king and priests.

Alma 38:11

11 See that ye are not lifted up unto pride; yea, see that ye do not boast in your own wisdom, nor of your much strength.

Mormon 3:9

9 And now, because of this great thing which my people, the Nephites, had done, they began to boast in their own strength, and began to swear before the heavens that they would avenge themselves of the blood of their brethren who had been slain by their enemies.

The conflict of agency is that in order for our agency to work, we must able to act for ourselves. This is the essential definition of agency, as given by Lehi:

2 Nephi 2:26

26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given.

The great and precious principle of agency requires that we be able to act for ourselves, and to the degree that we learn to act righteously we gain the path toward Godhood. However, the danger of our actions is that we take too seriously the acting for ourselves, and we begin to feel that it is we who are in control, and not God. We are the ones who build the rockets to the moon. We are the ones who build the great economies and the pleasant ways of life. We are the ones who accomplish. In many respects, much of this is true. The problem is not in our doing, but in our forgetting. In all of our gaining and using the strength we gain through agency, we are liable to forget the ultimate source of that agency. It is for this reason that the Lord says he gives us weaknesses. Were we so completely strong that we never saw ourselves in a dependent situation, we could easily forget that we needed anyone else, and indeed there are many who sadly forget this very thing.

Nevertheless, there are within all of us weakness that can show us our dependant status, or need for God among all of our successes. We have these weaknesses so that we might be humble, so that we might – in the midst of all of our strengths – humbly bow before God and come to him. This is the next essential step. We begin with a desire that moves us to come unto the Lord. When we come, we are shown our weaknesses so that we understand that this path cannot be one that we blaze alone. We must not only come unto Christ, we must walk with him.

[my grace is sufficient for all men that humble themselves before me]: Here is the promise. The Lord had just told us that our path begins in the recognition of weakness. That does not sound enticing, and it sounds quite the opposite of effectiveness. How do we do that in which our skills are weak? How do we accomplish a task for which we have acknowledged weaknesses? It would appear to be hopeless, without this marvelous promise that it will work. Christ tells us that his grace is sufficient for us. What is “sufficient” grace? Whatever other theological discussions might be had about such a term, the meaning here should be evident. Our weaknesses won’t make the process work, but Christ’s grace will. It is the matching of our powerlessness with his matchless power that creates the team that will achieve the goal. We whom might fail without assistance are assured not only of assistance, but sufficient assistance. This is hope. This tells us that the process will succeed. If. If we humble ourselves before God and Christ. If we strip ourselves of that heady self-assurance of our mortal agencies successes, and realize that in this most important of mortal tasks, we do require some assistance.

[for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them]: Here is the promise. We begin in weakness, we end in strength. The very things that were our weaknesses are accounted as strengths. How does those seeming counterintuitive process work? How does weakness become strength? The simple answer, of course, is “through faith.” The Lord tells us that faith is required in the process. It is still too simple, however, to accept such a simplistic statement. How does it happen? What does faith do to effect such a tremendous transformation?

Is the Lord telling us that if we are physically weak, that through faith we may become strong? Yes and no. While there are conditions that exercise cannot overcome, to the extent that the model of exercise may be applied to the process of gaining strength, the answer would be yes. If we physically pick up weights and begin to use them, we work the muscles that were weak and by doing work against resistance, we may get stronger. This does not work if the weight we pick up is a piece of paper, or if we hand on to a machine that does the motion for us. We only get stronger if we work against resistance. If we do, we become stronger.

There is a final step in this process, and that is enduring to the end. Nephi reminds us that our beginnings may be excellent, but is the persistence in the path that matters:

2 Nephi 31:16

16 And now, my beloved brethren, I know by this that unless a man shall endure to the end, in following the example of the Son of the living God, he cannot be saved.

We may begin by obeying the commandments. We may begin to turn our weaknesses into strengths by overcoming those weaknesses. When we conquer our weaknesses, then they have become a strength to us. However, should we return to the weaknesses, we deny the strength and lose it. The true transformational benefit of our work against resistance comes when we can become that new person, and not revert to the previous man of weakness. We must endure to the end.

This is the model for the weaknesses-become-strengths that the Lord promises. First, the weaknesses humble us to the point where we are willing to have faith in the grace of God to overcome. Second, we begin to exercise faith because we begin to do. The next critical step is that we actually work against resistance. Depending upon the nature of our weakness, this is almost guaranteed. By working on that very area in which we have the greatest difficulty, we have the greatest resistance. Doing what we do most easily does not transform us, it only highlights the ease the talent we have been given. This is the reason why the step is not just work, but is work against resistance. Agency exists so that there may be opposition in all things (2 Nephi 2:11). Agency does not work when things are easy, but when they are difficult. Like rocks in a tumbler, it is the rough knocking of agency that refines us. If we place a rock on a cushioning environment, and protect it from all potentially rough encounters, that rock comes out much the same as it entered. It may have its strengths, but none of its weaknesses have been polished off to transform an unsightly rock into a thing of visual beauty.

Ether 12:28

28 Behold, I will show unto the Gentiles their weakness, and I will show unto them that faith, hope and charity bringeth unto me—the fountain of all righteousness.

Moroni began this section by being concerned for the mocking of the Gentiles. He noted his own weakness in writing, and worried that such a weakness might diminish the effect of the Book of Mormon on the future Gentiles. The Lord explains the nature of weaknesses, and promises Moroni that this particular “weakness,” (or the Book of Mormon) would become strong to those who are able to accept and believe. Just as with the Bible, there will be those who accept it for the word of God, and there will be those who do not accept it, and mock it.

Ether 12:29

29 And I, Moroni, having heard these words, was comforted, and said: O Lord, thy righteous will be done, for I know that thou workest unto the children of men according to their faith;

Moroni now understands that even though there may be weaknesses in the text that he and his father produce, those very weaknesses will become strengths. In the case of the Book of Mormon, there will be those who will understand those weaknesses, but use them to come to the Lord to understand the Book. To such a one, they will not be taking the Book to one who is learned, for it truly is a book that is sealed to the learned. It is sealed not with bands of metal, but with chains of scholarship and walls of academia. It is sealed to those who would seek proof of it, precisely through those weaknesses that Moroni sees in the text, and perhaps by many that we see even more clearly than did Moroni.

However, it is those very weaknesses that will drive the humble to approach the Book of Mormon from a different perspective. They will not take it to the learned, but directly to God, through whom all truth may be known. The end result of the process will not simply be a belief in the Book of Mormon, but a transformation of the soul that comes through the faithful exercise of faith against the reistance of those weaknesses.

Ether 12:30

30 For the brother of Jared said unto the mountain Zerin, Remove—and it was removed. And if he had not had faith it would not have moved; wherefore thou workest after men have faith.

Verse 30 is the continuation of the concept that Moroni began at the end of verse 29. After the comfort, Moroni understands that faith is the mechanism. However, he also knows that faith is effective. Unlike some modern men who claim that faith has no power, Moroni clearly understands faith as a monumental transformational tool. It is a transformational tool so great that even the face of the earth might be transformed through the relocation of mountains.

Redaction: Moroni tosses off this incident as through it were something with which we were familiar. It is the only time that this instance is mentioned. Since it deals with the brother of Jared, we may safely assume that it was part of the plates of Ether, as that is the only record we know about for the brother of Jared. The fact that Moroni mentions it here also tells us that he has heavily edited the story of the brother of Jared. Here is an entire instance that must have been related in the original source, but of which we have only this mention in passing. It is simply a witness to the amount of material that Moroni may have left out of the plates.

Ether 12:31

31 For thus didst thou manifest thyself unto thy disciples; for after they had faith, and did speak in thy name, thou didst show thyself unto them in great power.

Moroni is not clear as to whether he is discussing the New World or the Old World disciples. The incident might fit either, but it is safest to assume that this is a reference to the New World, as that is where Moroni’s consciousness is turned, and the source of the other examples he gives.

Ether 12:32

32 And I also remember that thou hast said that thou hast prepared a house for man, yea, even among the mansions of thy Father, in which man might have a more excellent hope; wherefore man must hope, or he cannot receive an inheritance in the place which thou hast prepared.

[thou hast prepared a house for man]: There is a habitation created for the exalted man. This refers to any kingdom of glory (DC 88:21-24). At this point, Moroni makes no distinction in the various kingdoms. However, the reference here is clearly pointing to the concept of the many mansions in the house of the Father, as reported in John.

Reference: The points of connection between this verse in Ether and the verses in John include the concept of the house, mansions, and that Jesus has prepared the way for us.

John 14:2-3

2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

In the Ether text, the difference is that the emphasis is on the function, not the place. In John, the place is the reward. In Ether, the place is the promise of celestialization that fuels our hope and faith. In Ether, the house is the goal hoped for, in John it is a promise obtained (or obtainable).

Ether 12:33

33 And again, I remember that thou hast said that thou hast loved the world, even unto the laying down of thy life for the world, that thou mightest take it again to prepare a place for the children of men.

Reference: Although it is certain that Moroni understood the sacrifice of the Savior, the language used here reflects John:

John 3:16

16 ¶ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

Even though the cross does not become a theme in the New World, the understanding that it was the death of the Savior that leads to the resurrection is both part of the prophetic prediction of the Atoning Messiah, and a strong parallel to a cultural understanding of life coming from death. Although we should not suggest that the native Mesoamerican understanding of the transformation of death that leads to life came from the sacrifice of the Savior, it certainly provided an environment in which that conception was well understood.

Ether 12:34

34 And now I know that this love which thou hast had for the children of men is charity; wherefore, except men shall have charity they cannot inherit that place which thou hast prepared in the mansions of thy Father.

Moroni brings up the subject of charity. Later, he will include a letter of his father on the topic of charity. It would appear that his father’s letter made a great impression on Moroni, for he not only adds it to his record, it is probably the source of Moroni’s interest in charity at this point.

Even though his father is the source of Moroni’s concern with the concept of charity, we should understand that some of the particulars of the presentation are related to Joseph Smith’s understanding of the King James text and language.

Translation: The explanation that love equals charity occurs both here and in his father’s letter (Moroni 7:47) is required because of the use of charity in the King James Version as the translation of the Greek agape.

Reynolds and Sjodahl note:

“Special attention is called to the brief but important explanatory note: "Charity is Love…" The word translated "charity" in I Cor. 13 is "agape," which also means "love" It is so rendered in Luke 11:42 and Rom. 5:5, 8. Why the authorized version has "charity" instead of "love" is not clear, unless the translators were anxious to avoid a word which, in their judgment, might be misunderstood by some readers. The version revised by the Anglo-American Bible Commission translates "love," as required by the original. (George Reynolds and Janne M. Sjodahl, Commentary on the Book of Mormon, edited and arranged by Philip C. Reynolds, 7 vols. [Salt Lake City: Deseret Book Co., 1955-1961], 1: .)

Certainly the Greek meaning for agape includes the type of love of fellowman intended for charity. However, the connecting links between the Greek agape-love and the English charity-giving most likely hinges on the early Christian feast that was called the agape. Again, from Reynolds and Sjodahl:

“In the earliest days of the primitive church, a so-called love-feast, agape, was held in connection with the celebration of the sacrament, analogous to the passover. To these meals all the members were invited, and the poor were provided for by those who had means. At these gatherings contributions of money were also made and placed in the hands of the presiding elder, or bishop, for the maintenance of widows and orphans, for the care of the sick, and for such aid of prisoners and strangers as might be required and could be rendered. Money was also freely spent on the purchase of the freedom of slaves. Tertullian says of these love-feasts:

"However much it may cost us, it is real gain to incur such expense in the cause of piety; for we aid the poor by this refreshment; we do not sit down to it till we have first tasted of prayer to God; we eat to satisfy our hunger; we drink no more than befits the temperate; we feast as those who recollect that they are to spend the night in devotion; we converse as those who know that the Lord is an ear-witness. After water for washing hands, and lights have been brought in, every one is required to sing something to the praise of God, either from the Scriptures or from his own thoughts: by this means, if any one has indulged in excess, he is detected. The feast is closed with prayer." (George Reynolds and Janne M. Sjodahl, Commentary on the Book of Mormon, edited and arranged by Philip C. Reynolds, 7 vols. [Salt Lake City: Deseret Book Co., 1955-1961], 4: 373.)

This was an occasion of open sharing, where all the Christian community might come to share in the feast. In a world without other means of social support, these agape-feasts were a great Christian innovation for social welfare. The giving of food from those who could provide to those who could not would be an excellent model for the type of charity that is to be understood in the use of the Christian term charity.

Thus there is a relationship between charity and agape, but it is a relationship that is diluted through time and distance from the source. It is also a peculiarity of the King James version that the word charity appears where perhaps the better translation is love. Clearly, the meaning to be communicated in Moroni’s writing is love. The influence of the KJV, however, inserts the familiar charity into its familiar phrases. That confluence of the more modern term with the textually required meaning forces Joseph Smith to include the “translation” that indicates that charity is love. That “translation” is only required by the influence of the KJV, not the presence of this particular set of terms on the plates. Whatever Reformed Egyptian was, it is quite unlikely that it contained the same set of circumstances that led to the selection of charity as a proper word for the intent of the love of God, but then underwent a similar separation of meaning such that the explanation that we are given would be required.

Ether 12:35

35 Wherefore, I know by this thing which thou hast said, that if the Gentiles have not charity, because of our weakness, that thou wilt prove them, and take away their talent, yea, even that which they have received, and give unto them who shall have more abundantly.

Translation: this verse is one of the most difficult in the entire text of the Book of Mormon. Multiple allusions are mixed into the translation of Moroni’s meaning, but the allusions only serve to confuse, rather than clarify. Sorting out the intent from the odd combination of allusions requires some careful reconstruction.

[if the Gentiles have not charity, because of our weakness]:Moroni is picking up a theme from his text. This theme is the mocking of the Book of Mormon by the Gentiles because of the perceived weakness of the writing (verse 23-26). This must be the context in which we see the Gentiles in some sort of relationship to the weakness of the writing. However, where the earlier relationship was one of mocking, it is now a lack of charity. Therefore, we expect that this phrase should be a reprise of that earlier theme, indicating the relationship of the Gentiles to the text of the Book of Mormon, and indicating that such a relationship is one in which the Gentiles would mock the book. However, here we have a lack of charity rather than mocking. This replacement works when we use charity in the sense of good will towards others. However, it makes less sense when we replace the word charity with love. Thus Joseph’s “translation” of the meaning of the phrase reverts to the English connotations of charity rather than the relabeling he has so carefully done to equate charity with love. It is perhaps possible to say that the Gentiles do not have sufficient love of their fellow man to accept the Book of Mormon, but then the object is man, not the weaknesses of the writing.

[thou wilt prove them]: The proving of man is understood as the testing of man against some command from God:

Exodus 16:4

4 ¶ Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. (italics added).

In this case, Joseph is correctly using the borrowed terminology. The presentation of the Book of Mormon to the Gentiles becomes a type of test for the Gentiles. When the Lord gave the command to the Israelites to gather no more than was needful for the day, it was a test of their faithfulness to a command that was counterintuitive to survival. In the case of the Book of Mormon, it becomes a test of our ability to approach it with more than academic disdain for its weaknesses. Of course that does not preclude us from studying and understanding the text, but the fact is that we must have faith first, and the scholarship second. The scholarly study of the Book of Mormon can strengthen a faith we already have, but it cannot supply that faith. The Book of Mormon is a test for all of us, one that can turn our weakness for modern logic and understanding into a strong faith as we work that faith on this wonderful book.

[and take away their talent, yea, even that which they have received, and give unto them who shall have more abundantly.]: The allusion here is to the parable of the talents, found in Matthew 25:14-20. Since the parable had not been given, and since the specifics of the parable are dependent upon the cultural conditions in the time of Jesus, this allusion cannot have been native to Moroni. There cold be an understanding of the principle, but the specific language is once again due to the KJV.

After the analysis of these pieces, we might provide the following paraphrase of this verse:

Wherefore, I know that if the Gentiles cannot accept the Book of Mormon because of its weakness in writing, that thou will find them wanting in their test of faith, and will take away the blessings from them to be given to others (who will be able to not only receive the Book of Mormon, but through that book, even greater blessings).

Ether 12:36

36 And it came to pass that I prayed unto the Lord that he would give unto the Gentiles grace, that they might have charity.

Moroni’s reference to having the Lord give grace to the Gentiles returns to the statement in verse 26, that his grace is “sufficient.” What Moroni is saying is that the Gentiles need to understand the message of the Book and he prays that they will be in such a state that the Lord’s grace might be “sufficient,” or that it might help them to obtain the blessings inherent in passing the test and accepting the Book of Mormon.

[that they might have charity]: That they might accept the Book of Mormon in spite of its weakness in writing. This is the “tolerance” or “good will” definition of charity rather than the “love” definition.

Ether 12:37

37 And it came to pass that the Lord said unto me: If they have not charity it mattereth not unto thee, thou hast been faithful; wherefore, thy garments shall be made clean. And because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father.

The Lord perceives that one of Moroni’s concerns is that it is his weakness that will become the stumbling block of the future Gentiles who will not be able to accept the Book of Mormon. Moroni fears that his personal inadequacies will cause a lack of faith in some of the future generation. The Lord assures him that this is not the case.

[If they have not charity it mattereth not unto thee, thou hast been faithful]: The phrase “it mattereth not unto thee” might be better rendered “it is not your responsibility.” Of course it is legitimate that Moroni be concerned for others, but the Lord’s point is that agency is personal. When the Gentile with a lack of charity rejects the Book of Mormon, it will be because of that Gentile’s decision, not a fault of Moroni. The comfort to Moroni is in the Lord’s acceptance of Moroni’s efforts, for the Lord declares “thou hast been faithful.”

[because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father ]: The Lord takes the theme of weakness and strength and applies it to Moroni. Moroni has understood his weakness, and has still tried to be faithful. He has been humble, and written when he did not think himself capable of power in writing. The Lord is accepting his sacrifice.

The “making strong” in this case skips over the natural consequences of the transformation of the soul and moves to the final glory of the soul that has been transformed into a celestial state. That person who endures to the end will receive the reward of the mansions. The Lord is telling Moroni that he has achieved the purpose of this life, to become a celestial person. That reward awaits him.

Ether 12:38

38 And now I, Moroni, bid farewell unto the Gentiles, yea, and also unto my brethren whom I love, until we shall meet before the judgment-seat of Christ, where all men shall know that my garments are not spotted with your blood.

Redaction: Moroni gives us an ending. Very clearly this is a farewell, both to future generations of the Gentiles, and future Lamanites (my brethren whom I love.) Obviously, however, he is not finished with Ether. Why this final statement if he has more to write?

Moroni is doing two things simultaneously in Ether. He is giving us the story of Ether, and he is giving us the moral of Ether. There is still more story, but here Moroni will end the overt detailing of the moral. Moroni gives a conclusion because this ends Moroni’s part of what he wants to write that is based on the plates of Ether.

Ether 12:39

39 And then shall ye know that I have seen Jesus, and that he hath talked with me face to face, and that he told me in plain humility, even as a man telleth another in mine own language, concerning these things;

Moroni declares his witness to the truth of his writing. Even though the writing might be weak, there will come a time when he shall meet all face to face, and there in the more powerful speech he will be able to powerfully confirm what he may only attempt to record in the weakness of his writing.

[even as a man telleth another in mine own language]: Moroni tells us more here about the method of prophecy than we learn in any other scripture. Of course it does not mean that all prophets receive revelation from the Lord I precisely this manner, but surely for Moroni, the experience was personal, interactive, and in “mine own language.” It is perhaps this last statement that is the most important aspect of our understanding of the prophetic experience.

The Lord is certainly not constricted to any earthly language. When the Lord speaks to a prophet, that prophet understands in his/her own language. This is only to be expected, but it emphasizes the uniqueness of the experience. We have records of inspired men who have written in Hebrew, Aramaic, Greek, English, Egyptian (Nephi) and Reformed Egyptian (Moroni). It is possible that Moroni spoke a different language than that in which he wrote. For all, there is the same God. The communication from God to man is therefore more important for the meaning than the words. We should not be surprised that any scriptures may be translated, because it is the communication of meaning that supercedes the words themselves. We need not speak the language of God to understand what he wants of us. That message can be encoded in many languages.

Ether 12:40

40 And only a few have I written, because of my weakness in writing.

[only a few have I written]: The reference to this is “these things” from verse 39. Of course that is still a rather ambiguous reference. What Moroni means is the things of which he has been testifying. The Lord spoke to him “even as a man telleth another in mine own language.” There are things that Moroni learned from his conversation(s) with the Lord, and only a few of those things have been written.

Ether 12:41

41 And now, I would commend you to seek this Jesus of whom the prophets and apostles have written, that the grace of God the Father, and also the Lord Jesus Christ, and the Holy Ghost, which beareth record of them, may be and abide in you forever. Amen.

Moroni directly addresses the future readers of the text. He tells them to knock on the door. The grace of Christ is sufficient that we should understand this record, but it is sufficient only after we take that first and most important step. We must “seek this Jesus of whom the prophets and apostles have written.” If we do that “the grace of God the Father” will be given us, so that we may have faith in Jesus and God the Father. The Book of Mormon is a means of making that journey into faith and grace.

Textual: This is the end of the fifth chapter in the 1830 edition.