Mormon 3

Mormon 3:1

1 And it came to pass that the Lamanites did not come to battle again until ten years more had passed away. And behold, I had employed my people, the Nephites, in preparing their lands and their arms against the time of battle.

It is interesting that the treaty is not one that Mormon expected to last. Rather rely on the treaty, he engaged in the preparation for increased warfare.

Mormon 3:2

2 And it came to pass that the Lord did say unto me: Cry unto this people—Repent ye, and come unto me, and be ye baptized, and build up again my church, and ye shall be spared.

In Mormon 2:15, Mormon had indicated that: “I saw that the day of grace was passed with them, both temporally and spiritually.” In spite of this “day of grace” having passed them, they were not yet at the point where the Lord was unwilling to attempt to supply that grace to them. Mormon engaged the people in the task that had the only temporal chance of their salvation, the building of defenses. The Lord charges Mormon to also provide them with the only defense against their spiritual destruction, which was to preach the gospel to them. Because of the Nephite’s foundational promise that they would be preserved in the land, this was also a promise of divine assistance in the temporal protection as well. The Lord directed Mormon to do for his people the very thing that would save them.

The Lord ever works in this way. He tells us what we need. Sadly, we frequently do not see what we need as what we want. The Nephites had that very problem, and serve as poignant reminders of the ultimate consequences of electing our present wants over our eternal needs.

Mormon 3:3

3 And I did cry unto this people, but it was in vain; and they did not realize that it was the Lord that had spared them, and granted unto them a chance for repentance. And behold they did harden their hearts against the Lord their God.

Agency is a tremendous tool to allow our souls to be re-formed in the image of God. It is, however, a two-edged sword against which we may also run our souls. When agency is coupled with humility, we are able to learn from our life experiences, and turn experience into divine understanding. This process absolutely requires repentance. Repentance is the mechanism the turns experience into expansion; that alters the sin from barrier to springboard.

The Nephites were in a position where their sin was precisely a barrier to not only their spiritual progress, but in a very real sense, to their temporal existence. Rather than humbly turning to their Lord, they refused to hear the Lord. Instead, they believed in defenses of earth and wood rather than defenses of the infinite power of God. Of this sad tendency of man, Nephi told us:

2 Nephi 28:31

31 Cursed is he that putteth his trust in man, or maketh flesh his arm, or shall hearken unto the precepts of men, save their precepts shall be given by the power of the Holy Ghost.

Mormon 3:4

4 And it came to pass that after this tenth year had passed away, making, in the whole, three hundred and sixty years from the coming of Christ, the king of the Lamanites sent an epistle unto me, which gave unto me to know that they were preparing to come again to battle against us.

Mormon sees the world as a reflection of its spiritual relationship to God. Therefore, when the Lamanites are set to come again to battle, he sees it as a failure of his people to turn to the Lord. For Mormon, this would have been a nearly assured result of the inability of his people to turn to the Lord.

Social: The canons of warfare in Mesoamerica did allow for situations such as described here, where the combatant sends notice that of their intent. This was the ideal in Aztec warfare, but the practice seldom extended to the formal announcement to the enemy by that time. (Ross Hassig. Aztec Warfare. University of Oklahoma Press, Norman. 1988, p. 48).

Chronological: the three hundred and sixtieth year would be 350 A.D.

Mormon 3:5

5 And it came to pass that I did cause my people that they should gather themselves together at the land Desolation, to a city which was in the borders, by the narrow pass which led into the land southward.

Certainly Mormon understood the geography of his land. However, it is also tempting to note that Captain Moroni also paid particular attention to this narrow pass in his defense of the land of the Nephites. We see him using Teancum’s army to head off the people of Morianton in Alma 50:34, and Moroni again guards that pass in Alma 52:9. Since Mormon clearly admires Captain Moroni (naming his son after the great general) it would not be surprising if some of Mormon’s decisions were at least informed by his study of his hero’s defense of the land of Zarahemla.

Mormon 3:6

6 And there we did place our armies, that we might stop the armies of the Lamanites, that they might not get possession of any of our lands; therefore we did fortify against them with all our force.

The Nephite lands have been pushed far to the north. The idea that this defense at what has traditionally been the most northern boundary of Nephite territory reconfirms our suspicion that the previous war resulted in the loss of significant Nephite territory in the south, likely including Zarahemla. Mormon’s strategy is to create the most defensible position possible. The narrow pass certainly indicates that the geography of his defensive position has the assistance of natural mountains on either side, and the benefit of an escape route. The Nephites are able to use nature as part of their defenses, and the narrow path prevents that defense from becoming a fatal trap if the defense fails.

Mormon 3:7

7 And it came to pass that in the three hundred and sixty and first year the Lamanites did come down to the city of Desolation to battle against us; and it came to pass that in that year we did beat them, insomuch that they did return to their own lands again.

Although a year marker passes between the delivery of the letter of intent to come to war and the actual beginning of hostilities, we should not therefore presume that an entire year has passed between the delivery of the letter and the delivery of the army. The most probable timing is that the letter is sent in the end of the year, and the attack begins in the next. The timing of the attack is also likely to have been earlier in the year rather than later. The Nephites are in a defensive position, and one of the strategies for attacking such a position is to siege the location. If this is part of the strategy, the idea of the attack would be to prevent the planting of the crops. Even if the current attack fails, which it did, they have weakened the position for the future by diminishing the available store of food. Certainly the defensive position had stocks of food, but the Lamanites are intent on a long-term battle, and would be looking to the future as well as the present. While warfare was typically fought after the harvest, the Lamanites would have a large land with greater supply capabilities than the concentrated Nephites. Therefore they could afford to have men out of the fields fighting, where that same condition would eventually weaken the Nephites.

Mormon 3:8

8 And in the three hundred and sixty and second year they did come down again to battle. And we did beat them again, and did slay a great number of them, and their dead were cast into the sea.

The defensive position proves to be well conceived. Perhaps the presence of the narrow pass leads to locations for growing food that thwart the prospects of siege. In any case, to this point, the defensive strategy is effective, and where the Lamanites in the previous war had blitzed through the Nephite countryside, in this war the Nephites were giving good account of themselves. It may be that they were in a more defensible position in this case.

The dead of the Lamanites are cast into the river, which leads to the sea. We have seen this behavior previously for the Nephites. See the commentary following Alma 3:3.

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 tendency of the Nephites to trust in the arm of flesh is encouraged by their successes. Their hope was in humility, but their success led to an increase in the kind of pride that separated them from the God. For Mormon, this boasting in the arm of flesh is the harbinger of disaster. Perhaps Mormon is remembering the statement of Nephite that those who trust in the arm of flesh are cursed (2 Nephi 28:31).

Mormon 3:10

10 And they did swear by the heavens, and also by the throne of God, that they would go up to battle against their enemies, and would cut them off from the face of the land.

The hubris of the Nephites blinds them to the reason for their success. They have defeated Lamanite armies with a well-conceived defensive position. Nevertheless, they begin to think that it is their military prowess rather than the position that has been effective. Therefore, they begin to think that rather than defend, they will “go up to battle.”

Reference: The Nephites swear oaths that they will fight. This is, of course, not unusual for ancient peoples to make an oath as they enter battle. What we have in this case is two facets of the verse. The first is the fact of the oath, and fact that is completely at home in the Mesoamerican world. The second is the description of the oath. While it is possible that these particular oaths were the very ones that they swore, it is more likely that their oaths would be more culturally bound. These are the oaths that come from the Sermon on the Mount:

Matthew 5:34

34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:

Mormon will explicitly point out that these oaths were prohibited by the Savior in verse 14 below. See the commentary following that verse for more information on this verse.

Mormon 3:11

11 And it came to pass that I, Mormon, did utterly refuse from this time forth to be a commander and a leader of this people, because of their wickedness and abomination.

Mormon had led them to a position where they had been able to do what apparently seemed nearly impossible in the very first instance that the Nephites faced the Lamanites and Gadiantons. They were able to stop the Lamanite advance. However, the key to doing this was Mormon’s particular defensive position. When the Nephites made the decision to ignore what had made them successful and believe in a prowess that Mormon does not believe that they have, Mormon declines to lead an army who was insisting on a course of action that was counter to his advice and judgment.

Mormon 3:12

12 Behold, I had led them, notwithstanding their wickedness I had led them many times to battle, and had loved them, according to the love of God which was in me, with all my heart; and my soul had been poured out in prayer unto my God all the day long for them; nevertheless, it was without faith, because of the hardness of their hearts.

As Mormon describes his decision to remove himself from the head of the Nephite armies, he notes that it was not related to his love of his people. In spite of their actions and decisions, they were his people, and he loved them. He simply did not agree with them, and sorrowed for actions that he saw were going to lead them to destruction. There are many a parent who has had similar feelings for their children, without the ability to resign their particular commission.

Mormon 3:13

13 And thrice have I delivered them out of the hands of their enemies, and they have repented not of their sins.

Mormon 3:14

14 And when they had sworn by all that had been forbidden them by our Lord and Savior Jesus Christ, that they would go up unto their enemies to battle, and avenge themselves of the blood of their brethren, behold the voice of the Lord came unto me, saying:

[sworn by all that had been forbidden them by our Lord…]: The reference to this statement is the oaths sworn in verse 10 above. Here Mormon explicitly ties these oaths to their context in the Sermon on the Mount. As indicated in the commentary following 3 Nephi 12:34 which is the source for Mormon’s current statement, the particular oaths occur in the context of second temple Jerusalem, and may not have any relevance to a Mesomamerican audience. However, Mormon indicates that there was relevance in the denial of at least certain types of oaths to the Nephites.

One indication that this is a weak point in the textual transmission is that the current reference to 3 Nephi is imprecise, and makes an error in making an explanation into a prohibited oath.

In the Matthean version we have:

Matthew 5:34

34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:

The version in 3 Nephi is virtually identical, and specifically identical in the section dealing with the prohibited oath:

3 Nephi 12:34

34 But verily, verily, I say unto you, swear not at all; neither by heaven, for it is God's throne;

Both of these verses agree that the prohibited oath is swearing by heaven, and the reason that one should not swear by heaven is that it is God’s throne, and therefore sacred. Contrast that clear separation between oath and reason to the specifics given for the Nephite oaths:

Mormon 3:10

10 And they did swear by the heavens, and also by the throne of God, that they would go up to battle against their enemies, and would cut them off from the face of the land.

Note that in verse 10 the reason had become a prohibited oath. This tells us that we have a problem in the text. There is a very clear model, and the reference to the very clear model is inaccurate. What is happening here?

The best explanation comes in the nature of the translation, where Joseph Smith drew on his understanding as he translated the material before him. He understands that there is a reference to prohibited oaths, but he is not reading those oaths, and therefore mistakenly places the reason as the oath.

Mormon 3:15

15 Vengeance is mine, and I will repay; and because this people repented not after I had delivered them, behold, they shall be cut off from the face of the earth.

Mormon has indicated that the people did not repent after he had delivered them from danger and they had opportunity for repentance. Now the Lord confirms that this people has moved away from the Lord. Typically the vengeance of the Lord is expressed outwardly from the covenant people. In this case, it is directed toward them because of their disobedience, and hard-heartedness.

Reference: The opening phrase recalls the New Testament:

Romans 12:19

19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

The combination of the phraseing of “vengeance is mine” with “I will repay” rather clearly points to Romans as the inspiration for the language of the text. As we have seen in other cases, however, the phrase is used in a different setting, though a similar meaning.

Mormon 3:16

16 And it came to pass that I utterly refused to go up against mine enemies; and I did even as the Lord had commanded me; and I did stand as an idle witness to manifest unto the world the things which I saw and heard, according to the manifestations of the Spirit which had testified of things to come.

Mormon’s decision to retreat from the leadership of the people was commanded by the Lord. The vengeance of the Lord was then, and frequently is now, to allow us to dash ourselves against our own pride. The Lord need not wreck vengeance upon us. We are perfectly capable of wrecking it upon ourselves.

Mormon 3:17

17 Therefore I write unto you, Gentiles, and also unto you, house of Israel, when the work shall commence, that ye shall be about to prepare to return to the land of your inheritance;

Literary: Mormon’s “therefore” indicates not only a conclusion, but marks a shift in the type of narration he gives us. He has been describing facts, but Mormon’s facts are never given simply because they are facts. All of his intent is to present that information to us so that we understand better what is before us. It is for this purpose that Mormon shifts away from the narrative present and addresses his future audience directly. Mormon knows that he is ending his account, and the ultimate purpose of that account is for future generations. Since the current generation would not listen to him, he turns to us in the hope that we will learn from their error. He hopes that we will listen when they did not.

Mormon 3:18

18 Yea, behold, I write unto all the ends of the earth; yea, unto you, twelve tribes of Israel, who shall be judged according to your works by the twelve whom Jesus chose to be his disciples in the land of Jerusalem.

Mormon 3:19

19 And I write also unto the remnant of this people, who shall also be judged by the twelve whom Jesus chose in this land; and they shall be judged by the other twelve whom Jesus chose in the land of Jerusalem.

Mormon understands that his ultimate audience is widespread. He writes to the remnant of the twelve tribes of Israel, and to the branch of Israel that has lived in the New World. He separates these two types of the house of Israel by the different sets of twelve men who will serve as their judges, having been special witnesses, or apostles, of the Lord on each of the two hemispheres.

Mormon 3:20

20 And these things doth the Spirit manifest unto me; therefore I write unto you all. And for this cause I write unto you, that ye may know that ye must all stand before the judgment-seat of Christ, yea, every soul who belongs to the whole human family of Adam; and ye must stand to be judged of your works, whether they be good or evil;

[And these things doth the Spirit manifest unto me]: “these things” are the future judgment of the world at the hands of the Old and New World apostles. Mormon is giving his testimony to the statement that he has made about the ultimate target of his writing.

[And for this cause I write unto you, that ye may know that ye must all stand before the judgment-seat of Christ…]: In keeping with his theme of judgment, he proclaims that his message to his future readers is that they too will stand before this judgment bar to be judged of the respective twelve who are given charge over them. We may not assume that the history of the Nephites is in the past and therefore of no import to us. We too must stand and be judged, and Mormon gives us his book so that we will be prepared for that great, awful, and awesome, day.

Mormon 3:21

21 And also that ye may believe the gospel of Jesus Christ, which ye shall have among you; and also that the Jews, the covenant people of the Lord, shall have other witness besides him whom they saw and heard, that Jesus, whom they slew, was the very Christ and the very God.

Another purpose of the Book of Mormon is “that ye may believe the gospel of Jesus Christ, which ye shall have among you.” Mormon understands that the gospel of Jesus Christ will be in the world when the Book of Mormon comes forth, but he also understands that it may not be the pure gospel. His writing is to bring us to the true understanding of the gospel. Mormon is remembering the Lord’s declaration about the nature of his gospel:

3 Nephi 27:20-21

20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day.

21 Verily, verily, I say unto you, this is my gospel; and ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do;

Mormon 3:22

22 And I would that I could persuade all ye ends of the earth to repent and prepare to stand before the judgment-seat of Christ.

This is Mormon’s most concise statement of the purpose for which he wrote his work that we have as the Book of Mormon. His entire purpose is to “persuade all… ends of the earth to repent and prepare to stand before the judgment-seat of Christ.” In particular, his eschatological sense of his work was that it would be a harbinger of the end-time events. He was quite cognizant that the Messiah would come again, and it is no mistake that he highlights in this statement the need for us to stand before this Messiah.

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