Helaman 15

Hel. 15:1

1 And now, my beloved brethren, behold, I declare unto you that except ye shall repent your houses shall be left unto you desolate.

Textual: The current split in the chapters was done after the 1830 edition, and therefore does not accurately reflect the chapters as they appeared on the plates. The plate text divisions help us understand Mormon’s editorial efforts better by understanding the units that he kept together. In this case, the separation of the chapters has broken a thread of thought in Samuel’s discourse.

For reference, we have the last two verses of the last chapter re-set before verse 1 of this chapter:

Hel. 14:30-31-Hel. 15:1

30 And now remember, remember, my brethren, that whosoever perisheth, perisheth unto himself; and whosoever doeth iniquity, doeth it unto himself; for behold, ye are free; ye are permitted to act for yourselves; for behold, God hath given unto you a knowledge and he hath made you free.

31 He hath given unto you that ye might know good from evil, and he hath given unto you that ye might choose life or death; and ye can do good and be restored unto that which is good, or have that which is good restored unto you; or ye can do evil, and have that which is evil restored unto you.

5:1

1 And now, my beloved brethren, behold, I declare unto you that except ye shall repent your houses shall be left unto you desolate.

The “And now” is an textual marker that is used to move the text forward, so there is a logical division in the text. Samuel is moving on to a different point, so there was a logic in the current chapter division. The problem is that the context is temporarily lost. Samuel has been condemning the Nephites, but his message is not simply one of condemnation, but one of repentance. It is still possible to change, and Samuel is making the transition in themes right at this point.

The ending of chapter 14 has the information that man is culpable for his own actions, that he “perisheth unto himself.” (Helaman 14:30). Verse 31 of chapter 14 is the pivot point. Verse 30 has agency condemning man. In verse 31 choice is highlighted again, but in a more hopeful way. After pivoting on the principle of agency from condemnation to hopeful rependtance, Samuel now moves to verse 1 of chapter 15 where he explicitly preaches repentance. Chapter 15 flows out of the dynamics set up in the part of the discourse related in chapter 14.

Hel. 15:2

2 Yea, except ye repent, your women shall have great cause to mourn in the day that they shall give suck; for ye shall attempt to flee and there shall be no place for refuge; yea, and wo unto them which are with child, for they shall be heavy and cannot flee; therefore, they shall be trodden down and shall be left to perish.

Samuel pronounces the consequences of a failure to repent upon the people. There is a judgment coming, and that judgment will be so terrible that all will be affected. In verse 1 their houses are left desolate, and in verse 2 the desolation is made more personal by describing the fate of the women. They will have need of refuge, but there will be not places. The picture is one of panicked flight.

This picture of the coming destruction in the land of Zarahemla echoes similar language and imagery predicting the calamities in Matthew:

Matthew 24:16-19

16 Then let them which be in Judaea flee into the mountains:

17 Let him which is on the housetop not come down to take any thing out of his house:

18 Neither let him which is in the field return back to take his clothes.

19 And woe unto them that are with child, and to them that give suck in those days!

Matthew 24:3 begins this unit as a description of the last days, but it is a situation that was accomplished in that historical time, as well as being descriptive of the final times. Concerning this interpretation:

“Some scholars think this is part of a warning sheet distributed among the Christian in Jerusalem just prior to the fall of the city ot the Romans in A.D. 70, on the basis of which advice the Jerusalem Christians fled to the city of Pella E of the Jordan. The need for sudden flight could explain the details about not entering the house, not stopping to take up one’s mantle, and the difficulty of flight in winter, when the Jordan would be at flood stage.” (The Interpreter’s One-Volume Commentary on the Bible. Abingdon Press, Nashville, 1971, p. 639).

Translation: While not exactly similar, it is interesting that both the Book of Mormon passage and that of Matthew should have the theme of wo to the women who were giving suck. There is more information in the Samuel’s text, so there is no direct copying, but the similarity of language is at least suggestive that once again Joseph’s familiarity with certain New Testament passages colored the language used in similar passages in the Book of Mormon.

Hel. 15:3

3 Yea, wo unto this people who are called the people of Nephi except they shall repent, when they shall see all these signs and wonders which shall be showed unto them; for behold, they have been a chosen people of the Lord; yea, the people of Nephi hath he loved, and also hath he chastened them; yea, in the days of their iniquities hath he chastened them because he loveth them.

The concept that the love of the Lord leads to chastening has a long history in Judeo-Christian thought. In various iterations, it permeates the advice of Proverbs to parents in dealing with their children. As the earthly advice, so the heavenly. God is to us a father, and therefore also chastens we whom he loves:

Proverbs 23:13-14

13 Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.

14 Thou shalt beat him with the rod, and shalt deliver his soul from hell.

Note that the rod is used for correction. Just as in the case of the wayward Nephites, the child is on the wrong path. The use of a chastening rod may return the child to his senses. In this case, the writer of Proverbs understands that the process may be painful, but it is nevertheless not fatal, “he shall not die.” It is significant that the context of this proverb is one of eternal salvation. The chastening will “deliver his soul from hell.” Of course this is precisely the danger in which the Nephites find themselves.

These same sentiments continue to find echo in other passages in Proverbs:

Proverbs 22:15

15 Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.

Children will be foolish. The Nephites were foolish. The application of the “rod of correction” is a means by which the child, and the Nephites, might be restored to their proper way.

Proverbs 13:24

24 He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.

It is possible that the phraseology of living and chastening in the Book of Mormon is an echo of Proverbs 13:24. Certainly the sentiment is authentic and more widespread that this verse, but the similarity of the language suggests the influence of the text on the language in which we receive Samuel’s admonition.

Hel. 15:4

4 But behold my brethren, the Lamanites hath he hated because their deeds have been evil continually, and this because of the iniquity of the tradition of their fathers. But behold, salvation hath come unto them through the preaching of the Nephites; and for this intent hath the Lord prolonged their days.

Samuel brings up the irony of his teaching the Nephites about the Messiah. Samuel declares the obvious fact that the Lamanites have not followed God. That has been the path of the Nephites. Now, however, there is a turnaround. The Nephites preached the gospel to the Lamanites, and they have believed. Samuel declares that the Nephites have been kept around this long precisely because there were righteous Nephites who were to preach to the Lamanites to give them the gospel. This is an oblique reference to Nephi, the prophet that they once tried to kill, and now appear to tolerate more than honor in spite of the miracles they witnessed.

Hel. 15:5

5 And I would that ye should behold that the more part of them are in the path of their duty, and they do walk circumspectly before God, and they do observe to keep his commandments and his statutes and his judgments according to the law of Moses.

Hel. 15:6

6 Yea, I say unto you, that the more part of them are doing this, and they are striving with unwearied diligence that they may bring the remainder of their brethren to the knowledge of the truth; therefore there are many who do add to their numbers daily.

Samuel reports that the converted Lamanites are undertaking a missionary effort among those of the Lamanites who do not believe. This missionary effort is successful, with more conversions coming daily.

Hel. 15:7

7 And behold, ye do know of yourselves, for ye have witnessed it, that as many of them as are brought to the knowledge of the truth, and to know of the wicked and abominable traditions of their fathers, and are led to believe the holy scriptures, yea, the prophecies of the holy prophets, which are written, which leadeth them to faith on the Lord, and unto repentance, which faith and repentance bringeth a change of heart unto them—

Samuel invokes evidence that they must surely know. The Lamanites, those feared and hated Lamanites, have become converted, and have changed their ways. Samuel knows that there are Nephites within the sound of his voice who have seen this change in the Lamanites, and he uses that knowledge to teach a point. The point, of course, will be the possibility of repentance.

Hel. 15:8

8 Therefore, as many as have come to this, ye know of yourselves are firm and steadfast in the faith, and in the thing wherewith they have been made free.

Hel. 15:9

9 And ye know also that they have buried their weapons of war, and they fear to take them up lest by any means they should sin; yea, ye can see that they fear to sin—for behold they will suffer themselves that they be trodden down and slain by their enemies, and will not lift their swords against them, and this because of their faith in Christ.

The converted Lamanites have become “firm and steadfast in the faith.” Interestingly, one of the signs of the conversion of the Lamanites is the same sign we saw for the Anti-Nephi-Lehies. They have buried their weapons of war. Additionally, they “fear to take them up lest by any means they should sin.” This language is directly parallel to the Anti-Nephi-Lehies (see Alma 23:7; Alma 24:11-12). See the comments following Alma 24:9-11 for the possible cultural context behind this oath. The reasons it was felt to be required by the Anti-Nephi-Lehies were most certainly still present in these Lamanite converts.

Hel. 15:10

10 And now, because of their steadfastness when they do believe in that thing which they do believe, for because of their firmness when they are once enlightened, behold, the Lord shall bless them and prolong their days, notwithstanding their iniquity—

Samuel attempts to show the Nephites the value of steadfastly obeying the Lord by continuing to highlight the experience of the Lamanites. The Lamanites are firm in their beliefs, and “the Lord shall bless them and prolong their days.” When the calamities come at the time of the Messiah, this promise of protection for the Lamanites will be fulfilled. The vast majority of the recorded destruction will be in the lands of the Nephites.

Hel. 15:11

11 Yea, even if they should dwindle in unbelief the Lord shall prolong their days, until the time shall come which hath been spoken of by our fathers, and also by the prophet Zenos, and many other prophets, concerning the restoration of our brethren, the Lamanites, again to the knowledge of the truth—

Samuel apparently understands that this conversion of the Lamanites will not remain true for all Lamanites for the rest of their history. They will dwindle in unbelief again. Nevertheless, their situation is not completely hopeless because they have a promise of ultimate restoration. No doubt Samuel sees the current acceptance of the gospel by the Lamanites as a sample and precursor to that great acceptance in the promised last days.

Hel. 15:12

12 Yea, I say unto you, that in the latter times the promises of the Lord have been extended to our brethren, the Lamanites; and notwithstanding the many afflictions which they shall have, and notwithstanding they shall be driven to and fro upon the face of the earth, and be hunted, and shall be smitten and scattered abroad, having no place for refuge, the Lord shall be merciful unto them.

Hel. 15:13

13 And this is according to the prophecy, that they shall again be brought to the true knowledge, which is the knowledge of their Redeemer, and their great and true shepherd, and be numbered among his sheep.

The Lord is merciful and watchful over time, and the promise has been given to the Lamanites that they would ultimately receive again the “true knowledge, which is the knowledge of their Redeemer.”

Translation: This verse shows certain signs that the English text is influenced by the New Testament vocabulary rather than being a direct translation of the plate text. The imagery of the Messiah as a shepherd, and his people as his sheep is an Israelite metaphor coming from the occupation of sheepherding in that land. In the New World there were no sheep, and there was no model profession of sheepherding to provide the imagery of the watchful master. The sentiment of the watchful and loving Lord was certainly part of Samuel’s discourse, but the imagery is dependent upon the New Testament’s description of the Lord as the “Good Shepherd.”

John 10:11-15

11 I am the good shepherd: the good shepherd giveth his life for the sheep.

12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.

13 The hireling fleeth, because he is an hireling, and careth not for the sheep.

14 I am the good shepherd, and know my sheep, and am known of mine.

15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.

Hel. 15:14

14 Therefore I say unto you, it shall be better for them than for you except ye repent.

Rhetorical: These words must have bitten like a venomous snake into the hearts of the Nephites. Centuries of supposed superiority over the Lamanites are now turned, and Samuel declares that the Lamanites will be more favored of God than the Nephites. This is the ultimate reversal of all that the Nephites would ever have believed. Even if they had rejected their belief in the Atoning Messiah, they certainly maintained their air or superiority over the Lamanites. This must have been the ultimate insult.

Of course it was insulting only because the Nephites were not able to be humble, recognize the truth of it, and do as Samuel entreats: repent.

Hel. 15:15

15 For behold, had the mighty works been shown unto them which have been shown unto you, yea, unto them who have dwindled in unbelief because of the traditions of their fathers, ye can see of yourselves that they never would again have dwindled in unbelief.

Samuel explains that the Nephites have been privileged. They have seen miracles. Most recently Nephi performed a miracle of detection that was publicly attested. Samuel must have know of that event, and invokes it here. He publicly chides them for not believing, saying that had such things been manifest among the Lamanites that they would have believed. The Nephites, in the hardness of their hearts, ignore even miracles.

Hel. 15:16

16 Therefore, saith the Lord: I will not utterly destroy them, but I will cause that in the day of my wisdom they shall return again unto me, saith the Lord.

Because of the willingness of the Lamanites to believe if they have the correct opportunity, the Lord will preserve them until the time that they have that opportunity. This promise to the Lamanites should give hope and courage to all of us who have wayward children, or family, or friends. The Lord is patient and knows the heart. The promise is that the Lord will judge our hearts, and it may take time for the true nature of our hearts to be manifest.

Hel. 15:17

17 And now behold, saith the Lord, concerning the people of the Nephites: If they will not repent, and observe to do my will, I will utterly destroy them, saith the Lord, because of their unbelief notwithstanding the many mighty works which I have done among them; and as surely as the Lord liveth shall these things be, saith the Lord.

After setting up the conversion of the Lamanites as the example of a difficult and perhaps unimaginable conversion (at least to the Nephites), Samuel turns that example upon the currently apostate Nephites. They must repent, or else they will be destroyed. The Nephites have had mighty works done among them, and these great opportunities bring greater responsibility, and greater danger of destruction from the rejection of the truth.

Luke 12:48

48 …For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

The Nephites fall into this category. The Lamanites do not. The Lamanites will be preserved, and the Nephites destroyed. For the Lord the difference is the opportunity they have had. The rejection of the Atoning Messiah by the Nephites is a much greater sin than the Lamanites’ prior disbelief. For the Nephites, they had to turn their back on the Savior. The Lamanites did not really know him.

Remember the story of Ammon before Lamoni. When Ammon begins to teach Lamoni he asks Lamoni if he believes in God:

Alma 22:7

7And Aaron answered him and said unto him: Believest thou that there is a God? And the king said: I know that the Amalekites say that there is a God, and I have granted unto them that they should build sanctuaries, that they may assemble themselves together to worship him. And if now thou sayest there is a God, behold I will believe.

Lamoni does not know that there is a God. He only knows that he has heard of God. Lamoni never rejected his God, he never truly knew Him. Therein is the difference. The Nephite knew, and rejected. It was this active turning away from the gift of understanding that brought the devastating penalty upon them.

Textual: There is no chapter break at this point in the 1830 edition.